Codex Justinianus

OCA TRUTH

2011-05-04T09:13:00.002-05:00

Please, all my friends and readers, visit the OCA Truth website and put your name on the list of support for His Beatitude, Metropolitan Jonah. The attacks being made against him by certain members of the Metropolitan Council and, God save us, their allies within the Holy Synod of Bishops of the OCA, are baseless and false. Please, dear friends, show your support for +Jonah, and do not let the "Syosset insiders" continue to rule over the Church as their whims dictate.

Metropolitan Jonah, please stand firm against those the adversary has arrayed against you! May you live forever, and all your enemies be crushed beneath your feet! Eis polla aeti, Despota!

On the Goodness and Mercy of God

2011-04-26T08:53:00.003-05:00

The Paschal season is one of great joy. It seems almost scandalous, I suppose, to be truly joyful in the world today. There is so much suffering, so much tragedy, so much death; to be joyful in such circumstances must seem...wrong, I suppose, to many. But the joy of the Orthodox Christian on the blessed and holy Pascha of the Lord is the joy that is born of the absolute deep abyss of suffering, the suffering of the Passion of Our Lord and God and Savior, Jesus Christ, during Holy Week. It is born from the depth of our own sufferings in this life, as well. Heaven cannot be attained but by the cross--and Christ tells us all, if we would have salvation, to deny ourselves, take up our cross, and follow Him. He has released us from the suffering of death, the eternal suffering; but to get there, we must suffer with Him in this life. We must die with Him, to the world, and so win the everlasting crown.

People do not want to do this. It is hard. I, myself, know this very well. But it is the only thing worthwhile, the one thing needful. There is no God but Christ, and Him crucified. When we sing on Great and Holy Friday "We worship Thy passion, O Christ" who can fail to understand the meaning? The adoration of Christ as God is revealed to us in the agony of the Cross--and the end of that line of chant "Show us also Thy resurrection" confirms the Great Mystery: the suffering of the cross leads to life eternal. This Bright Week, when all tears and lamentations are gone away, is the foretaste of the life of the age to come, for those who believe--for those who have suffered with Christ and are now getting only the tiniest hint of the joy to come.

But even that tiny hint is greater than all the fleeting, momentary enjoyment known by the world.

So let us keep the Feast, dear brothers, and remember the goodness and mercy of God, who allows us to suffer that we might also be partakers of His own very life in the age to come.

Christ is risen!

A Lenten Parable

2011-03-24T03:04:00.001-05:00

Two Orthodox Christian friends were eating their brown bagged lunches together during Great Lent. The one had a bowl of spiced lentils and bread, the other a veggie burger. The man eating lentils told his friend, "I never eat any tofu meat substitutes. It's less spiritual, and doesn't keep the spirit of the fast." His friend shrugged his shoulders and said nothing.

Now I ask you, which of these men kept the spirit of the fast?

St. Aristobulus, First-Bishop of Britain

2011-03-16T08:40:00.002-05:00

from the Synaxarion:

The Holy Disciple from among the Seventy Aristoboulus, Bishop of Britanium (Britain), was born on Cyprus. Together with his brother, the holy Disciple from among the 70, Barnabus, he accompanied the holy Apostle Paul on his journeys. Saint Aristoboulus is mentioned by the Apostle Paul in the Epistle to the Romans (Rom 16: 10). The Apostle Paul made Saint Aristoboulus a bishop and sent him to preach the Gospel in Britanium, where he converted many to Christ, for which he suffered persecution by the pagans. Saint Aristoboulus died in Britain. His memory is on 31 October and on 4 January also amidst the Sobor / Assemblage of the 70 Disciples.

St. Benedict of Nursia

2011-03-14T10:15:00.003-05:00

from the Synaxarion:

The Monk Benedict, founder of the western monastic order of the Benedictines, was born in the Italian city of Nursia in the year 480. At 14 years of age the saint was sent off by his parents for studies at Rome, but vexed at the immorality there surrounding him, he decided to devote himself to a different sort of life. At first Saint Benedict settled near the church of the holy Apostle Peter in the village of Effedum, but news about his ascetic life compelled him to go farther into the mountains. There he encountered the hermit Romanus, who tonsured him into monasticism and directed him to a remote cave for a domicile. From time to time the hermit would bring the saint food. For three years in total solitude the saint waged an harsh struggle with temptations and conquered them. People soon began to gather to him, thirsting to live under his guidance. The number of disciples grew so much, that the saint divided them into twelve communities. Each community was comprised of twelve monks and was a separate monastery. And to each monastery the saint gave an hegumen-abbot from among his experienced disciples.

With the Monk Benedict remained only the new-made monks for instruction.

The strict monastic-rule, established by Saint Benedict for the monks, was not taken to heart by everyone, and the monk more than once became the victim of abuse and vexation.

Finally he settled in Campagna and on Mount Cassino he founded the Monte Cassino monastery, which for a long time was a center of theological education for the Western Church. At the monastery was created a remarkable library. And at this monastery the Monk Benedict wrote his ustav-rule, based on the experience of life of the Eastern wilderness-dwellers and the precepts of the Monk John Cassian the Roman (Comm. 29 February). The monastic-rule was accepted afterwards by many of the Western monasteries. The rule prescribed for monks an absolute renunciation of personal possessions, unconditional obedience, and constant work. It was considered the duty of older monks to teach children and to copy out ancient manuscripts. This helped to preserve many memorable writings, belonging to the first centuries of Christianity. Every new postulant was required to live as a novice-obedient over the course of a year, to learn the monastic rule and to become acclimated to monastic life. Every deed required a blessing. The head of this common-life monastery is the hegumen-abbot, having all the fulness of power. He discerns, teaches and explains. The hegumen solicits the advice of the elders and the experienced brethren, but he personally makes the decision. The fulfilling of the monastic-rule is strictly binding for everyone and is regarded as an important step, nigh to perfection.

Saint Benedict was vouchsafed of the Lord the gift of foresight and wonder-working. He healed many by his prayers. The monk foretold his end beforehand.

Troparion (Tone 1)
By thine ascetical struggles, O Godbearing Benedict,
thou didst prove true to thy name.
For thou wast the son of benediction, and didst become a model and rule
to all who emulate thy life and cry:
Glory to Him Who has strengthened thee
Glory to Him Who has crowned thee
Glory to Him Who through thee works healings for all.

Kontakion (Tone 8)
Like a sun of the Dayspring from on high
thou didst enlighten the monks of the West and instruct them by word and deed.
By the sweat of thine ascetical achievements
purge from the filth of passions us who honour thee and cry:
Rejoice, O Father Benedict.

The Priest Sanctulus and the Hermit Hospicius and the others of the 440 Italian Martyrs

2011-03-02T07:48:00.002-06:00

Four hundred and forty men of Italy refused to participate in idol-worship and were hewn apart by the Lombards in the year 579. Among those that perished were the priest Sanctulus and the hermit Hospicius.

St. David's Day

2011-03-01T07:28:00.006-06:00

Rhygyvarch's Life of St. David:

THE LIFE OF ST. DAVID

Here begins the Life of the Blessed David, who also is Dewi, Bishop and Confessor. March 1st.

Our Lord, although he loved and foreknew all his own before the creation of the world, has foretold some by many clear revelations. Thus that saint, whom baptism calls David but the people Dewi, became famous, not only because, thirty years before he was born, he was foretold by truth-telling oracles of angels, first to his father, then to Saint Patrick, but also because he was enriched with donations of mystical gifts.

2. HIS FATHER'S ANGELIC DREAM

For on a certain occasion, his father, Sant by name and merits, who relied on his royal power over the people of Ceredigion, which subsequently he laid aside to procure a heavenly kingdom, was warned in dreams by an angelic voice, which he heard, "Tomorrow on waking you shalt find there three gifts by the river Teivi, namely, the stag which you pursue, a fish, and a swarm of bees settled in a tree in the place which is called Llyn Henllan. Of these three, therefore, reserve a honeycomb, a part of the fish, and of the stag, which send to be kept for a son, who shall be born to you, to the Monastery of Maucannus," which till now is called the Monastery of the Deposit. These gifts foretell his life, for the honeycomb proclaims his wisdom, for as honey in wax, so he held a spiritual mind in a temporal body. And the fish declares his aquatic life, for as a fish lives in water, so he, rejecting wine and beer and everything that can intoxicate, led a blessed life in God on bread and water only, wherefore David is also named "of the Aquatic Life." The stag signifies his power over the Old Serpent, for as a stag, having deprived serpents of their food, seeks a fountain of water and is refreshed as in youth with the strength received, so he, borne on high as on stags' feet, deprived the Old Serpent of the human race of his power of hurting him and fled to the fountain of life with constant flowings of tears, and, being renewed from day to day, so brought it to pass that in the name of the Holy Trinity, by the frugality of moderate repasts, he began to have saving knowledge [and] the power of governing demons.

3. AN ANGEL APPEARS TO ST. PATRICK

Then Patrick, polished with Roman learning and teeming with excellences, having been made a bishop, sought the people from whom he had lived in exile, among whom he might by unwearied toil replenish the lamp of fruitful endeavor by a double portion of the oil of charity, unwilling to place the same under a bushel, but on a stand that it might shine on all to the glory of the universal Father. He came to the country of the people of Ceredigion, wherein he sojourned a little while. He enters Demetica rura, the country of Dyved, and there wandering about arrived at length at the place which was named Vallis Rosina; and perceiving that the place was pleasant, he vowed to serve God faithfully there. But when he was revolving these things in his mind, an angel of the Lord appeared to him. "God," said he, "has not disposed this place for you, but for a son who is not yet born, nor will he be born until thirty years are past." On hearing these words Saint Patrick grieved and was confounded, and in anger he exclaimed, "Why has the Lord despised his servant who has served him from his infancy with fear and love? Why has he chosen another not yet born into this light nor will be born for thirty years?" And he prepared to fly, and to abandon his Lord, Jesus Christ, saying, "Inasmuch as my labour is reduced to nothing in the sight of my Lord, and one is preferred before me, who is not yet born, I will go and submit no longer to such toil." But the Lord loved Patrick much, and sent to him his angel to coax him with kindly words, saying to him, "Rejoice, Patrick, for the Lord hath sent me to you that I may show you the whole of the island of Ireland from the seat which is in Vallis Rosina," which now is named "the Seat of Patrick." And the angel says to him, "Exult, Patrick, for you shall be the apostle of the whole of that island which you see, and you shall suffer many things in it for the name of the Lord your God, but the Lord will be with you in all things which you shall do, for as yet it has not received the word of life; and there you ought to do good; there the Lord has prepared a seat for you; there you shall shine in signs and miracles, and you shall subdue the whole people to God. Let this be to you for a sign. I will show you the whole island. Let the mountains be bent; the sea shall be made smooth; the eye bearing forth across all things, looking out from [this] place, shall behold the promise." At these words he raised his eyes from the place in which he was standing, which now is called "the Seat of Patrick," and beheld the whole island. At length the mind of Patrick was appeased, and he cheerfully quitted the sacred spot for holy David; and preparing a ship in Porth Mawr, he raised from the dead a certain old man, Criumther by name, who for twelve years had lain buried by that shore; and Patrick sailed for Ireland, taking with him the man he had just raised from the dead, who afterwards was made a bishop.

4. THE SAINT'S CONCEPTION

When the aforesaid thirty years were done, divine power sent Sant, king of the country of Ceredigion, as far as a community of the people of Dyved. And the king met a nun, a virgin called Nonnita, a very beautiful and graceful girl, whom desiring he took by force and violated. And she conceived her son, holy David, who neither before nor after knew a man, but, continuing in chastity of mind and body, led a most faithful life, for from that time of conception she lived on bread and water only. In the place wherein she conceived on being forced, there lies a small level space, pleasing to the sight, and well supplied with moisture from above. On this level space at that time of her conception two great stones appeared, one for the head and the other for the feet, which had not formerly been seen. For the earth, rejoicing at her conception, opened its breast that it might both preserve the modesty of the girl and foretell the importance of her offspring.

5. SILENCING GILDAS FROM THE WOMB

As her womb was growing, the mother, for the purpose of offering alms and oblations for childbirth according to correct custom, enters a certain church to hear the preaching of the Gospel, which Saint Gildas, son of Caw, used to preach in the time of King Triphunus and his sons. When the mother had entered, Gildas became suddenly dumb, as if his throat were closed, and was silent. When asked by the people why he had stopped preaching and was mute, he replied, "I am able to speak to you in ordinary conversation, but preach I cannot. But go you out, and cause me to abide alone that so perhaps I may be able to preach." When, therefore, the congregation had gone outside, the mother secreted herself in a corner and lay hid, not that she would disobey the order, but thirsting with vehement desire for the precepts of life she remained to demonstrate the status of her mighty offspring. Then even a second time, trying with all the effort of his heart, restrained from heaven he prevailed nothing. Being frightened at this he speaks out in a high voice. "I adjure you," says he, "if any one lies hid from me, that you should show yourself from your hiding place." Then she answering said, "I lie hid here between the door and the wall." But he relying on divine providence said, "Go outside, but let the people re-enter the church." And every one came into his seat as before, and Gildas preached clearly as from a trumpet. And the congregation asked holy Gildas saying, "Why could you not the first time preach the Gospel of Christ to us, anxious to listen?" And Gildas answered and said, "Call hither the nun, who went outside the church." And when the mother was questioned, she confessed that she was pregnant, and Saint Nonnita said, "Lo, I am with you." But he said, "The son, who is in the womb of that nun, has grace and power and rank greater than I, because God has given him status and sole rule and primacy over all the saints of Britannia for ever, before and after judgment. Farewell, brothers and sisters. I am not able to abide here longer owing to the son of this nun, because to him is delivered sole rule over all the people of this island, and it is necessary for me to go to another island, and to leave the whole of Britannia to this woman's son." One thing was clearly manifest to all, that she was about to bring forth into the world one who in honourable status, effulgent wisdom, and eloquent speech would excel all the doctors of Britannia.

6. THE JEALOUS TYRANT

In the meantime there was a certain tyrant in the neighbourhood, who had heard from a prophecy of the druids, that a son was about to be born within his borders, whose power would fill the whole country. He, who, intent on earthly things only, deemed his highest good to consist in these lowest, was tortured with black envy. And so the place, where subsequently the son was born, being made known by the revelation of the druids, he said, "Alone will I sit above the spot for so many days, and whomsoever I shall find resting there or thereabouts shall fall and die by my sword." These things being so determined upon, and the nine months having elapsed whereby the time of birth was at hand, the mother on a day went forth along that path where the place of childbearing was, which the tyrant was watching in accordance with the druid's prognostic. And as the time for bringing forth was urgent, the mother sought the aforesaid spot. But on that day there prevailed such a storm of wind that none could even go out of doors, for there was a vast display of lightning, a dreadful clangor of thunder, and great floods caused by hailstorms and rain. But the place, wherein the mother cried in her travail, shone with so serene a light that it glistened as though the sun was visible and God had brought it in front of the clouds. The mother in her labour had a certain stone close by, whereon, when urged by pain, she had leaned with her hands, for which reason the stone shows to those who examine it traces impressed as on wax. Dividing in the middle, it condoled with the sorrowing mother, one part leaping above the nun's head as far as her feet, when the child-bearer was bringing forth. In this place a church is situated, and in the foundation of its altar this stone lies covered.

7. ST DAVID'S BAPTISM

Again, when he was baptized by Aelvyw, bishop of the people of Mynyw (or of the people of Munster), a fountain of clearest water, bursting forth, suddenly appeared in that place for the administration of baptism, which had never been seen before. Moreover, it cured the eyes of a blind monk, who held him while he was baptized; for that blind saint, who, so it is said, had been born from his mother's womb without nostril and without eyes, perceiving that the infant, which he held in his bosom, was full of the grace of the Holy Ghost, took the water, wherein the body of the holy infant had been thrice dipped, and sprinkled his own face with it three times, and, sooner than said, he joyfully received the sight of his eyes and the full complement of his countenance. And all who were present glorified the Lord and holy David on that day.

8. HIS CHILDHOOD EDUCATION

The place where holy David was educated is called Vetus Rubus, Hen Vynyw; and he grew up full of grace, and lovely to behold. And there it was that holy David learned the alphabet, the psalms, the lessons for the whole year, the masses, and the synaxis; and there his fellow-disciples saw a pigeon with a gold beak playing at his lips, and teaching him, and singing hymns of God.

9. HE BECOMES A PRIEST

But it was at a subsequent time, when his virtuous merits had increased, he having preserved his flesh pure from the embraces of a wife, that he was made priest and raised to sacerdotal dignity.

10. PAULINUS TRAINS HIM TO BE A SCRIBE

After this he went to Paulens (or Paulinus) the scribe, a disciple of St. Germanus the bishop, who in a certain island was leading a life pleasing to God, and who taught him in the three parts of reading until he was a scribe. And Saint David tarried there many years reading and fulfilling what he read.

11. DAVID RESTORES PAULINUS' SIGHT

And it happened that while the holy David was with the master, Paulens, that the latter lost the sight of his eyes by reason of an intense pain in them. And he summoned all his disciples in succession that they might look into his eyes and bless them, and they did as he had commanded them, and received relief from none of them. At last he invited the holy David to him, and said to him, "Holy David, examine my eyes, for they pain me much." And the holy David answered and said, "My father, bid me not to look on thy countenance, for these ten years I have laboured at scripture with you, and so far I have not glanced at your face." And Paulens, admiring his excessive modesty, says, "As it is so, it will suffice that you bless my eyes with a touch and I shall be well." And straightway, as he touched them, they were healed in the twinkling of an eye; and when the blindness of his eyes had been expelled, the master received the light which had been removed. Then thanks are rendered to God; and Paulens (or Paulinus) blessed holy David with all the blessings which are written in the Old Testament and in the New.

12. AN ANGEL ANNOUNCES DAVID'S MINISTRY

Not long after an angel appeared to Paulens. "It is time" (said he) "that holy David should double his talents by merchandise, and consign the talent of wisdom entrusted to him not to the earth, digging indolently with the slow languor of sloth, but augment the money which he has received of his Lord, with a larger increment of gain, so that he, appointed thereto, might, by amassing bundles of souls for the heavenly barns of eternal blessedness, bring them into the joy of the Lord." For from what numbers, after ploughing with the nail of exhortation and sowing with the seed of wheat, did he obtain the fruit of good harvest, of some indeed a hundred-fold, of others sixty-fold, of others thirty-fold! For not ploughing equally, with much force in the case of an ox and with less in the case of an ass, administering the strong meat of life to some and the milk of pious exhortation to others, confining some within the barriers of a monastic cloister and weaning others, who followed a broader life and whom he exhorted with divers instructions, from the deceitful lusts of worldly pleasures, he became all things to all men.

13. DAVID FOUNDS MANY MONASTERIES

For he founded twelve monasteries to the praise of God: first, arriving at Glastonbury, he built a church there; then he came to Bath, and there causing deadly water to become salutary with a blessing, he endowed it with perpetual heat, rendering it fit for people to bathe; afterwards he came to Croyland, and Repton; thence to Colva, and Glascwm, and he had with him a two-headed altar; after that he founded the monastery of Leominster; afterwards in the region of Gwent, in a place which is called Raglan, he built a church; then he founded a monastery in a place which is called Llan Gyvelach, in the region of Gower, in which, afterwards, he received the altar, which was sent to him. Also he cured Peibio, the blind king of Erging, by restoring light to his eyes. Moreover, two saints, Boducat and Maitrun, in the province of Cedweli, submitted to him.

14. HE RETURNS TO HEN VYNYW

When, therefore, these had been founded in the usual way, and what was of use for canonical discipline had been arranged, and a rule for the monastic life had been established, he returned to the place, whence he had previously started forth on his wanderings, that is, to Vetus Rubus, Hen Vynyw. And bishop Guistilianus, his fratruelis, sojourned there; and as they comforted one another with religious talk, Saint David said, "An angel of the Lord has spoken to me saying, ‘From the place where thou dost propose to serve, scarcely one in a hundred will be able to escape to the kingdom of God.' And he has shown me a place whence few shall go to hell, for everyone who shall have been buried in the cemetery of that place in sound faith shall obtain mercy."

15. DAVID AND HIS DISCIPLES GO TO VALLIS ROSINA

On a certain day David and his three most faithful disciples, accompanied by a great throng of fellow-disciples, meet together, to wit, Aeddan, Eiludd and Ysvael, and with one mind they go together to the place which the angel had mentioned beforehand, that is, Vallis Rosina, which the Britons commonly call Hodnant, in which place, when the first hearth had been kindled in the name of the Lord, the smoke rose upwards, and circling round filled, as it seemed, the whole of the island and Ireland besides.

16. THE DRUID BWYA OPPOSES DAVID

In the vicinity near the spot there was a certain chieftain and druid, called Bwya, an Irishman, who sitting within the walls of his citadel while the beams of the sun were scattered over the world, trembled at the sight of such a portent and was overcome; and he was stirred with such resentment that he forgot his meal and spent the whole day grieving. To whom his wife came and asked why in so unwonted a manner he had forgotten his repast. "Why so sad and cast down," said she, "are you grieving in yourself?" To this he answered, "I grieve to have seen smoke rising from Vallis Rosina, which encircled the whole country, for I hold it as certain that the kindler of that fire shall excel all in power and renown in every part that the smoke of his sacrifice has encircled even to the end of the world, for that smoke as by a token predicts his fame." His wife, enraged, said to him, "Arise, and take a troop of servants, and with drawn swords follow up that man and his servants who have dared such an offence as to kindle fire on your lands without your bidding, and destroy them all." Bwya and his followers arrived to slay David and his disciples, but a fever suddenly took them as they proceeded on their way, and they were powerless to kill David or his attendants, but they blasphemed the Lord and holy David, and uttered evil words, for the wish to injure was not wanting, although the power to act was thwarted by the will of the Eternal and rendered void. When they had returned thence home, they met his wife, who said, "Our cattle and beasts of burden and sheep and all the stock are dead." And Bwya and his wife and all his household lamented bitterly, and they all wailed together and said, "That saint and his disciples, whom we blasphemed, have caused the death of our cattle. Let us, therefore, turn back and asking for mercy on bended knees, let us pray the servant of God that he may so perchance pity us and the cattle." And they return and approach the servant of God, and ask for mercy with tears and entreaties. "The land," say they, "whereon you are, shall be yours forever." And Bwya gave that day to holy David the whole of Vallis Rosina for a perpetual possession. And David, the servant of God, answered kindly, "Your cattle," said he, "shall be restored to life." And Bwya, when he returned home, found his cattle alive and well.

17. BWYA'S WIFE SENDS WOMEN TO TEMPT DAVID

Next day his wife, inflamed by malicious envy, called together her female slaves. "Go you," said she, "to the river which is called Alun, and display your naked bodies in the sight of the saints, and indulge in lewd talk." The female slaves obey, they make shameless sport, they simulate coition, they display love's alluring embraces. They entice the minds of some of the monks to wanton thoughts, and cause unrest in those of others. But all his disciples, unable to endure this intolerable affront, said to holy David, "Let us fly from this place because we cannot dwell here owing to the molestation of these spiteful sluts." But the father, Saint David, firm in patient longsuffering, whose purpose was neither dissolved when softened by prosperity, nor terrified when weakened by adversity, "Know," said he, "that the world hates you, but understand that the people of Israel, accompanied by the ark of the covenant, when they entered the land of promise, having been beaten in successive perilous battles but not overcome, destroyed the people dwelling near and the uncircumcised, which struggle by a clear token indicates our victory. For he, who seeks the promise of the heavenly country, must needs be wearied with adversities and yet not overcome, but at the last with Christ as comrade conquer the unclean stain of vices. We ought, therefore, not to be overcome of evil, but to overcome evil with good, because if Christ is for us, who is against us? Be strong, therefore, in a war which may be won, lest your enemy rejoice in your flight. We ought to remain, and Bwya to leave." With these words he strengthened the hearts of the disciples, and that night David fasted and his disciples till the morning.

18. BWYA'S VIRGIN DAUGHTER IS MURDERED AND A HEALING SPRING BURSTS FORTH

That day Bwya's wife said to her stepdaughter, "Let us go together to the valley of the Alun and let us look for its cucumeri, that we may find nuts in them." And she humbly answered her stepmother, "Behold, I am ready." They went together to the bottom of the aforesaid valley, and when they had arrived there, the stepmother sat down and spoke softly to her stepdaughter, Dunod by name: "Place your head in my lap, for I wish quietly to examine your locks." And the guileless girl, who from her infancy had lived piously and chastely amid crowds of the worst women, bends her inoffensive head on the lap of her stepmother. But that savage stepmother quickly drew forth her knife, and cut off the head of that most happy virgin. Her blood flowed on the earth, and there sprang up from that spot a clear running fountain, which has healed in abundance many human sicknesses; which spot the people call to this day Merthyr Dunod. The stepmother fled from Bwya, and no one under heaven knows by what death she ended her life. And so Bwya the chieftain wept bitterly, but David with his disciples sang praises to the eternal God.

19. BWYA IS DESTROYED

And so Bwya resolved to destroy holy David, but his enemy, Lisci by name, the son of Paucaut, cut off his head in his citadel, for his gate lay open at daybreak, when his enemy arrived unexpectedly from his ship; and soon fire fell from heaven and speedily burnt up the whole of his building. Let no one doubt that it was the Lord for his servant, David's, sake, who struck down Bwya and his wife. For it is meet that destruction should overtake him, who was threatening with slaughter the man of God, and that he who was pitiless to the servants of God should suffer vengeance without pity.

20. DAVID BUILDS HIS MONASTERY

The malice of enemies having thus been expelled by the good God, the monastic community in the Lord built a notable monastery in the place, which the angel had foreshown.

21. LABOUR OF THE MONASTIC LIFE

And when everything was completed, the saintly father decreed with fervour such rigour of cenobitical purpose that every monk should toil at daily labour, and spend his life in common, working with his hands, "for he who labours not," says the apostle, "let him not eat." For knowing that untroubled rest was the fomenter and mother of vices, he subjected the shoulders of the monks to divine fatigues. For those, who bend thought and time to leisurely repose, generate an unstable spirit of apathy and restless incitements to lust.

22. THE ZEAL OF DAVID'S MONKS TO WORK

Therefore with increasing zeal they labour with hand and foot; they place the yoke on their shoulders; with unwearied arm they dig into the ground mattocks and spades; they carry in their saintly hands hoes and saws for cutting; they provide with their own labour all the necessities of the community. Possessions they regard with disdain; they reject the gifts of the unjust; they detest riches. No care of oxen is introduced for ploughing. Each to himself and the brethren is riches, each too an ox. When work was done, no complaint was heard, no conversation was held beyond what was necessary. But each did the task enjoined either with prayer or well-directed meditation.

23. MONASTIC WORSHIP PRACTICES

When outside labour was finished, they returned to the cells of the monastery, and spent the whole day till evening in reading or writing or praying. On the approach of evening, when the stroke of the bell was heard, each one left his study, for if the stroke should sound in the ears of anyone, the top of a letter having been written or even half the form of that letter, they rose up the more quickly and left their tasks, and thus in silence proceeded to church without any idle talk. When the chanting of the psalms is done, the voice being in accord with the intention of the heart, they worship on bended knees until the stars are seen in heaven bringing the day to a close. The father alone, after all had gone out, poured forth a prayer in secret to God for the state of the Church.

24. MEALS

At length they assemble at table. They relieve, each one, their wearied limbs, refreshed by partaking of supper, not however to excess, for too much, though it be of bread only, produces wantonness, but on that occasion they all take supper in accordance with the varying condition of their bodies and ages. Not dishes of various tastes lie before them or too dainty provisions, but having fed on bread and herbs seasoned with salt, they assuage ardent thirst with a temperate sort of drink. On that occasion they provide for the sick and those advance in age, and even those wearied with a long journey, some refreshments of a more appetising sort, for one must not weight out to all in equal measure.

25. EVENING WORSHIP

After giving of thanks, they go to the church at the canonical ringing, and there they are insistent in watchings, prayers, and genuflections for about three hours. As long as they prayed in church, none dared unrestrainedly to yawn, none to sneeze, none to spit.

26. THE DISCIPLINE OF SLEEP

These things being so done, they compose their limbs for sleep. Waking and cockcrow, they devote themselves to prayer on bended knee, and then spend the whole day without sleep from morning to night. And in like manner they serve through other nights.

27. SABBATH WORSHIP

From the eve of the sabbath until after dawn light shall have begun in the first hour of the Lord's Day they apply themselves to watchings, prayers, and genuflections, one hour then being excepted after the matins of the sabbath.

28. OBEDIENCE, OWNERSHIP, SIMPLE GARB

They open out their thoughts to the father, and obtain the father's permission even for the requirements of nature. All things are common. Nothing is "mine" or "yours," for anyone who should say either "my book" or whatnot, would straightway be subjected to hard penance. They were wont to wear mean garments, especially skins. Obedience was not lacking to the father's order. There was exceeding perseverance in doing what was to be done. There was uprightness in all.

29. ENTERING THE COMMUNITY

For he who, desiring this manner of saintly living, should ask to enter the community of the brethren, would first remain for ten days at the doors of the monastery as one rejected, being subjected also to reproachful words. But if he stood his ground, duly exercising patience till the tenth day, he was first received under the elder who by authority presided over the entrance and served him. And when he had toiled there for a long time, many antipathies of his soul being broken, he was at length deemed worthy of entering the society of the brethren.

30. POVERTY

No superfluity was allowed; voluntary poverty was loved. For whosoever desired their mode of life, the saintly father would receive none of his substance, which he had parted with in renouncing the world, not even one penny, so to speak, for the use of the monastery. But being received naked, as one escaping from shipwreck, he might in no way extol or raise himself among the brethren, or relying on his wealth fail to enter upon equal toil with the brethren. Nor, vacillating as to the way of religion, might he extort by force what he left to the monastery, and move to wrath the patience of the brethren.

31. DAVID FOLLOWS THE PATTERN OF THE ANCIENT EGYPTIAN DESERT MONKS

The father himself pouring forth fountains of tears daily, irradiating with censed holocausts of prayers, and blazing with a double flame of charity, consecrated with pure hands the due oblation of the Lord's Body, and thus after matins proceeded alone to angelic discourse. After this he immediately used to seek cold water, in which by lingering a long while wet he subdued every heat of the flesh. Afterwards he was wont to spend the whole day, unshaken and unwearied, in teaching, praying, and genuflecting, in care for the brethren, and also in feeding a multitude of the bereft, orphans, widows, the needy, the weak, the infirm, and pilgrims. So he began, continued, and ended. As for the rest of his severe living, although necessary for imitation, the intended shortness of this little work forbids us to set it forth. But imitating the Egyptian monks he led a life similar to theirs.

32. A CORNISH KING BECOMES A MONK

When, therefore, the report of holy David's good name was heard, kings and princes of this world abandon their kingdoms and seek his monastery. Hence it was that Constantine, king of the Cornishmen, abandoned his kingdom and bent the necks of his pride, untamed before, in humble obedience in the monastery of this father. And when he had followed this mode of life for a long time in faithful service, he at length founded a monastery in another far-off country.

33. THE COMMUNITY'S NEED FOR WATER AND WINE

On a certain day when the brethren were assembled together, they complain, saying, "This place of yours," say they, "has waters in winter, but in summer scarcely does the river flow in a tiny stream." Having heard this, the holy father started out and arrived at a place very near, where an angel was wont to talk with him; and praying there hard and long, with eyes raised to heaven, he asked for the water needed. With the voice of his praying there flowed a fountain of clearest water. And because the country was not fruitful in vines, it was turned into wine for the use of the sacrament of the Lord's Body and Blood so that in his time it never lacked pure wine, a most worthy gift to such a man from the Lord God. But we know of other sweet waters too, given by the disciples in imitation of the father, serviceable for human use and health.

34. DAVID FINDS WATER FOR HIS NEIGHBOURS

Also, on a day, a certain rustic, named Terdi, praying and beseeching much, sought from him services of love, saying, "Our land is drained dry of water, wherefore we have a laborious journey to get water, for the river is a long way off." The holy father, pitying the need of his neighbours, humbly started forth, believing that he could find water by the suppliant request of his prayer and by his most humble compassion. Starting out, therefore, and opening a little bit of the surface of the soil with the point of his bachall, a most clear fountain gushed forth, which, bubbling up in a continual vein, supplies the coldest water in time of heat.

35. ST. AEDDAN, THE BOOK AND THE OXEN

On another occasion while Saint Aeddan, his disciple, chanced to be reading out of doors to confirm what he had received of doctrine, the prior of the monastery came and bade him take two oxen and go bring timber from the valley, for the wood was situated at a distance. Aeddan, the disciple, obeyed sooner than the word, without even stopping to close the book, and made for the wood. When the timber was made ready and placed on the animals, he took the road back. Now as the road on which he traveled led to a steep precipice, the oxen were hurled into the sea together with the vehicle. As they are rushing over, he makes the sign of the cross over them, and so it was that he received the oxen safe and sound from the waves, together with the vehicle, and joyfully proceeded on his way. While he journeyed, there begins such a deluge of rain that the ditches flowed in torrents. When the journey was done, and the oxen released from toil, he goes where he had left the book and finds it open and uninjured by the rain even as he left it. While the brethren were listening to these events, both the grace of the father and the humility of the disciple were equally extolled. For the grace of the father pointed to the book, untouched by the rain and preserved for the obedient disciple, while the humility of the disciple preserves the oxen safe for the father.

36. AEDDAN FOUNDS A MONASTERY IN IRELAND

When Saint Aeddan had been fully instructed, being potent in virtues and thoroughly purified from vices, he made for Ireland. And having constructed a monastery there, which in the Irish language is called Guernin, Ferns, he led a most holy life.

37. AN ANGEL WARNS AEDDAN THAT SOMEONE WILL POISON DAVID THE FOLLOWING DAY

When on an Easter Eve he was the more earnestly engaged in prayer, an angel appeared to him, saying, "Do you know that tomorrow at mealtime poison will be placed by certain of the brethren before the venerable Saint David, to wit, your father?" Saint Aeddan answered and said, "I know it not." The angel said to him, "Send one of the servants to the father to tell him." Saint Aeddan answered and said, "Neither is there a ship ready, nor is the wind right for sailing." The angel said to him, "Let your fellow disciple, called Scutinus, proceed to the seashore, for I will bear him across thither." The disciple obeys and goes to the shore, and enters the water to his knee. And a monster took him and carried him across to the confines of the monastery.

38. DAVID AND THE POISONED BREAD

When the solemnities of Easter were over, the holy father, Saint David, goes to the refectory to a meal with the brethren. There met him his former disciple, Scutinus, who told him all the things which had been done against him and what the angel had enjoined concerning him. They joyfully recline together in the refectory, giving thanks to God. When prayer was ended, up rose the deacon, who had been wont to minister to the father, and placed on the table the bread prepared with poison, the cellarer and the prior consenting to the same. Scutinus, who has also another name, Scolanus, stood up and said, "Today, brother, you will perform no service to the father, for I myself will do it." The deacon withdrew in confusion, being conscious of the crime, and rigid with astonishment. And holy David took the poisoned bread, and dividing it into three parts, gave one to a little dog which stood outside by the door, and as soon as it had tasted the bit it died a wretched death, for in the twinkling of an eye all its hair fell off, so that its entrails burst forth, its skin splitting all over; and all the brethren who saw it were astonished. And holy David threw the second part to a raven, which was in its next in an ash, which was between the refectory and the river on the south side, and as soon as it touched it with its beak, it fell lifeless from the tree. But the third part holy David held in his hand, and blessed, and ate it with giving of thanks, and all the brethren looked at him, amazed with wonder, for about three hours. He dauntless preserved his life intact, no sign of the deadly poison appearing. And holy David told his brethren everything which had been done by the three men aforesaid. And all the brethren stood up and lamented aloud, and cursed those treasonous men, to wit, the prior, the cellarer, and the deacon, and damned them and their successors, declaring with one voice that they should never have a part in the heavenly kingdom throughout eternity.

39. THE IRISH ABBOT BARRE USES DAVID'S HORSE TO CROSS THE SEA

At another time too, when among others that most faithful abbot of the Irish, whose name was Barre, had an unquenchable desire to visit the relics of the holy apostles, Peter and Paul, and undertook with unwearied feet the journey devoted to pilgrimage, after he had completed his salutary vow and was returning to the enclosures of his monastery, he visited the holy man, Saint David; and having sojourned there a little while by request in holy intercourse, he was delayed for a longer period, for the ship, wherein he had made ready to revisit his native land, was hindered by lack of winds. Fearing lest there should arise contentions, strifes, and quarrels among the brethren in the absence of their abbot, the bond of charity being relaxed, even as bees, when the king is destroyed, pull asunder and ruin the stores of honeycombs, which they had secured with firm fastening, he searched with anxious mind and found a wondrous path. For on a day he asked for the horse whereon the holy father, David, had been wont to ride for ecclesiastical purposes, and obtained leave. Having received the father's blessing he goes to the harbour, enters the sea, and putting his trust in the blessing of the father and the support of the horse he uses it for a ship, inasmuch as the horse ploughed through the swelling masses of the waves as through a level field.

40. BARRE CONVERSES WITH ST. BRENDAN IN THE SEA

As he was proceeding further into the sea, he appeared where Saint Brendan was leading a wondrous life on a marine animal. When Saint Brendan saw a man horse-riding in the sea, he was astonished and said, "God is wonderful in his saints." The horseman drew near where he was, so that they were able to exchange greetings. When they had saluted one another, Brendan asked whence he was, and from whom he had come, and how he rode a horse in the sea. Barre, after having narrated to him the causes of his pilgrimage, said, "Since the vessel's delay kept me from my brethren, the holy father, David, gave me the horse whereon he had been wont to ride that thereby I might satisfy my need, and so, fortified by his blessing, I entered on such a journey." Brendan said to him, "Go in peace, I will come and see him." Barre arrived in his native land, his journey unbroken, and narrated to the brethren who met him what things had been done. They kept the horse in the service of the monastery till its death. But after its death they made a painted image of the horse as a memorial of the miracle, which even till now may be found in the island of the Irish, covered with gold. It is also renowned for the number of its miracles.

41. DAVID RESCUES MODOMNOC

On another occasion also, his other disciple, Modomnoc by name, was excavating a road with the brethren on the steep near the confines of the monastery, whereby an easier access might be made for wayfarers to convey their burdens of necessities. He said to one of those who were working, "Why do you work so lazily and so slowly?" The man, stirred by the spirit of anger against him who said the words, lifted up the iron which he held in his hand, to wit, a two-edged axe, and attempted to strike him on the head. The holy father, David, saw this from a distance, and raised his hand towards them, making the sign of the cross; and so the hand of him striking was withered.

42. AEDDAN'S BELL FLIES ACROSS THE IRISH SEA

But almost a third part or fourth of Ireland is subject to David the Waterman, where Maeddog was, who also from infancy is Aeddan, to whom Saint David gave a little bell, which is called "Cruedin." But he, sailing to Ireland, forgot his little bell. And Maeddog sent a messenger to holy David that he might send the dear little bell across to him. And Saint David said, "Go, boy, to your master." And it was done while that messenger was returning. And lo, the little bell on the morrow was alongside of the renowned Aeddan, an angel carrying it across the sea before his messenger had arrived.

43. MODOMNOC'S BEES

After that the aforesaid Modomnoc had devoted himself for a long lapse of years to the humility of obedience, his virtuous merits increasing, he sought the island of Ireland. The whole multitude of bees followed the ship which he had entered and settled with him in the ship, where he had sat down, on the ship's prow. For as he attended on the bees' quarters, he paid heed with the rest of the work of the brotherhood to the hives in rearing the young of the swarms, whereby he might procure some luxuries of sweeter food for those in need. He, loath to defraud the fraternal community, returned, reappearing in the presence of the holy father, and attended by the swarm of bees, which flew to their own quarters. David blessed him for his humility. Then bidding farewell to the father and brethren, and being saluted, he went away, but again the bees follow him. And so it happened that, whenever he started forth, they also followed. Again, a third time, he sailed for a while, and it happened as before. The swarms followed him, and he returned to David thrice. On the third occasion holy David dismissed Modomnoc to sail with the bees, and he blessed them, saying, "May the land to which you hasten abound with your offspring. Never may your progeny be wanting in it. Our monastery will be deserted forever by you. Never shall your offspring grow up in it." That this has continued till now we have learnt by experience, for we find swarms imported into the monastery of this father, but they, remaining there a little while, gradually cease. Ireland, however, wherein never could bees exist till that time, is enriched with abundance of honey. And so by the blessing of the holy father they have multiplied in the land of Ireland, since it is agreed that they could by no means exist there at first, for if you should cast Irish earth or stone in the midst of bees, they would shun it greatly, being scattered and flying away.

44. ST. DAVID SETS FORTH FOR JERUSALEM

As his merits increased, his offices of honour increased also. For one night an angel visited him, and said to him, "Tomorrow you will gird yourself. Put on your shoes. Start to go to Jerusalem. Undertake the desired journey. But two others will I call also to be your companions on the way, to wit Eiludd," who is now commonly called Teilo, who formerly was a monk in his monastery, "and Padarn," whose life and miracles are contained in his history. The holy father, wondering at the word of command, said, "How shall this be, for the comrades whom you promise are at a distance of three days, or s many more, from us and from themselves? By no means, therefore, shall we come together tomorrow." The angel informs him, "I will go this night to each of them, and they shall assemble at the place appointed, which I now show." Saint David, making no delay, settled what was necessary for the monastery, received the blessing of the brethren, and started on his way early in the morning. He arrives at the appointed place, finds there the promised brethren, and together they enter on the journey. Their pilgrimage is on terms of equality, for none in mind is prior to another, each of them being servant, each being master. They persevere in prayer, and water the way with tears. The further the foot proceeded, the reward increased, they being one as to their mind, one in joy, one in sorrow.

45. IN GAUL DAVID RECEIVES THE GIFT OF TONGUES

When they had sailed over the Britannic sea and were come into the Gauls and were hearing the strange languages of diverse nations, father David was endowed with the gift of tongues like that apostolic gathering of old, lest when in need, among foreign peoples they might want an interpreter, and also that they might confirm the faith of others with the word of truth.

46. CONSECRATION BY THE PATRIARCH OF JERUSALEM

At length they arrive at the confines of the desired city, Jerusalem. On the night before their arrival an angel appeared to the Patriarch in a dream, saying, "Three catholic men are coming from the limits of the west, whom you are to receive with joy and the grace of hospitality, and to consecrate for me to the episcopate." The Patriarch made ready three most honourable seats, and when the saints came into the city he rejoiced with great joy and received them graciously into the seats which had been prepared. After indulging in spiritual conversation, they return thanks to God. Then supported by the divine choice, he promotes holy David to the archepiscopate.

47. THE THREE PREACH IN JERUSALEM

When these things were ended, the Patriarch addressed them and said, "Obey my voice, and attend to what I direct. The power of the Jews (says he) grows strong against the Christians. They alarm us, they reject the faith. Attend, therefore, and go preach daily that their vehemence, being confuted, may quiet down, knowing that the Christian faith is spread abroad to the limits of the west and sounded forth to the utmost parts of the earth." They obey his command. They preach, each of them, every day. Their preaching becomes acceptable. Many come together to the faith. Others they strengthen.

48. THE PATRIARCH GIVES FOUR GIFTS

When all things are done, they undertake to return to their native land. Then it was that the Patriarch presented father David with four gifts, to wit, a consecrated altar, whereon he was wont to consecrate the Lord's Body, which, potent in innumerable miracles, has never been seen by men from the death of its pontiff, but covered with skin lies hidden away. Also, a remarkable bell, which too is renowned for miracles. A bachall. And a Tunic woven with gold. The bachall, resplendent with glorious miracles, is extolled throughout the whole of our country for its wonders. "But because," said the Patriarch, "they are a labour for you to carry on the journey, while going back to your country, return in peace. I shall send them over after you." They bid farewell to the father, and come to their native land. They severally await the promise of the Patriarch and receive their gifts sent to them through angels, David in the monastery called Llan Gyvelach, Padarn and Eiludd in their respective monasteries. Therefore it is that the common people call them gifts from heaven.

49. THE ANTI-PELAGIAN SYNOD AT BREVI

Because after the aid of Saint Germanus for the second time the Pelagian heresy was reviving, introducing the vigor of its stubbornness, like the venom of a poisonous serpent, into the inmost joints of the country, there gathers a universal synod of all the bishops of Britannia. Accordingly, one hundred and eighteen bishops having assembled, there came an innumerable multitude of presbyters, abbots, and other orders, kings, princes, laics, men and women, so that this vast army covered all the places round about. The bishops whisper among themselves, saying, "So great is the multitude that not only a voice, but even a trumpet's call will fail to sound into the ears of everybody. Consequently almost the whole of the people will be unaffected (or alienated) by the preaching, and will carry the heretical taint back with them as they return home." It is arranged, therefore, to preach to the people in this manner, that a heap of garments should be piled up on high ground, whereon one should stand and preach from above; and whosoever should be endowed with such gift of speech that his discourse sounded into the ears of all, who stood afar off, should be made with universal consent metropolitan archbishop. Then at the appointed place, the name of which is Brevi, they endeavor to preach on a heaped tower of garments, but scarcely does speech, being swallowed as it were in the throat, reach the very nearest. The people wait for the word, but the most part hear it not. One after another tries to expound, but they avail nothing. The difficulty increases. They fear the people will return to their homes with the heresy undiscussed. "We have preached," say they, "and have no gain. And so our labour is rendered void." One of the bishops, called Paulinus, rises, with whom the pontiff, Saint David, had formerly read, and says, "There is one, made bishop by the Patriarch, who has not yet appeared at our synod, an eloquent man, full of grace, approved in religion, who has an angel as comrade, a lovable man, pleasing in feature, distinguished in form, upright in stature of four cubits. My advice, therefore, is that you invite him."

50. DAVID IS PERSUADED TO ATTEND

Messengers are forthwith sent. They come to the holy bishop. They announce for what purpose they had arrived. The holy bishop refuses, saying, "Let no one tempt me. What they cannot do, who am I that I can do it? I acknowledge my lowliness. Depart in peace." Messengers are sent a second and third time, but neither so does he consent. At last the most holy men and the most faithful brethren, Daniel and Dubricius, are sent. Saint David, the bishop, foreseeing this by the spirit of prophecy, says to his brethren, "Today, brethren, most holy men are visiting us. Receive them with a joyful mind. Procure fishes with bread and water." The brethren arrive. They salute one another. They enter into holy conversation. A meal is placed before them. They affirm that never will they eat in this monastery unless he returns with them to the synod. To this the saint replies, "Refuse you I cannot. Eat, and we will visit the synod together, but I am unable to preach on the occasion. Yet with prayers I shall bring what little help I may."

51. DAVID RAISES A BOY FROM THE DEAD

They start out and arrive at a place very near to the synod, and lo! they hear lamentable mourning close by. Says the saint to his companions, "I will go where this great wailing may be." His companions answered and said, "We will go to the assembly lest our delay vexes those who are waiting for us." But the man of God went forward and came to the place where the lamentation was, by the river Teivi. And lo! a widowed mother was watching over the body of her dead boy, who was called Magnus. Blessed David consoled the mother and comforted her with salutary admonitions, but she, having heard of his fame, threw herself at his feet, and begged with distressing appeals atht he should have pity on her. The man of God, having compassion on human weakness, went near to the body of the deceased, and watered the face with tears, and threw himself on the body of the dead, and prayed to the Lord, and said, "O Lord, my God, who did descend into this world for us sinners from the bosom of the Father to redeem us from the jaws of the old enemy, have pity on this widow, and restore life to her only son, and breathe into him the breath of life, that thy name may be magnified in all the earth." Then the limbs became warm, the soul returned, the body stirred. And taking the boy's hand, he restored him alive and well to his mother. The mother turns her sad weeping into joyful tears and says, "To me my son was dead, but to you and God let him live henceforth." The holy man took the boy and placed on his shoulders the copy of the Gospel which he always carried on his breast, and caused him to go with him to the synod. Afterward, as long as he lived, he led a holy life for many years. And all, who beheld that miracle, praised the Lord and holy David.

52. DAVID PREACHES TO THE SYNOD

Then he enters the synod. The company of bishops rejoices. The people are glad. The whole army exults. He is asked to preach. He rejects not the wish of the council. They bid him mount the pile of garments, but he refused. So he orders the boy newly raised from the dead to spread his handkerchief under his feet. On this he stands, and expounded the gospel and the law as from a trumpet. In the presence of all a snow-white pigeon, sent from heaven, settled on his shoulders, which remained as long as he preached. While he was holding forth in a voice clear to all, both to those nearest to him and equally to those who were far off, the ground beneath him swells upward and is raised into a hill. Placed on the top he is seen by all, so that standing on a high hill he might lift his voice like a trumpet. On the top of this hill a church is situated. The heresy is expelled. The faith is confirmed in sound hearts. All are in agreement. They pay thanks to God and to Saint David.

53. DAVID'S SEE DECLARED THE METROPOLIS

Then, blessed and extolled by the mouth of all, he is with the consent of all the bishops, kings, princes, nobles, and all grades of the whole Britannic race, made archbishop, and his monastery too is declared the metropolis of the whole country, so that whoever ruled it should be accounted archbishop.

54. OLD CHURCH RULES PRESERVED IN DAVID'S OWN HAND

The heresy, therefore, having been expelled, decrees of catholic and ecclesiastical rule are confirmed, which, owing to the frequent and cruel attacks of enemies, have become void, and, being almost forgotten, have ceased to be. By these, as though roused from heavy slumber, they one and all zealously waged the battles of the Lord. They are found in part in the oldest writings of the father, enjoined in his own sacred hand.

55. THE SYNOD OF VICTORY, AND FURTHER RULES

Then, when a number of seasons were gone, another synod assembles, called Victory, in which a crowd of bishops, priests, and abbots, having come together, renew what they had confirmed in the former, after a close and severe scrutiny, some useful matters being added. So from these two synods, all the churches of our country take their standard and rule by Roman authority. The decrees which he had affirmed with his mouth, the bishop alone committed to writing with his own sacred hand.

56. DAVID'S INFLUENCE IS EVERYWHERE

Consequently in every place throughout the whole country the brethren built monasteries. Everywhere indications of churches are heard. Everywhere sounds of prayers are raised to the stars. Everywhere miracles are reported to the bosom of the Church on unwearied shoulders. Everywhere offerings of charity are distributed to the needy with an open hand. Saint David, the bishop, was made the chief overseer of all, the chief protector, the chief spokesman, from whom all received the rule and model of right living. He was the standard for all, he was consecration, he was benediction, he was absolution and correction, learning to readers, life to the needy, nourishment to orphans, support to widows, head to the country, rule to the monks, a way to seculars, all things to all men. What swarms of monks he engendered! With what advantage he profited all! With what blaze of miracles he shone!

57. ST DAVIDS' PRIMARY RIGHT OF SANCTUARY

All the bishops surrendered to holy David both monarchy and primacy, and they agreed to the granting of his right of sanctuary, that it should apply to every ravisher and homicide and sinner, and to every evil person flying from place to place, in priority to every saint and kings and persons of the whole Britannic island, in every kingdom and in each region, wherever there may be land consecrated to holy David. And let no kings or elders or governors, or even bishops or superiors and saints, dare to provide right of sanctuary in priority to holy David. Indeed he provides right of sanctuary before every person, and there is none prior to him, because he is head and leader and primate over all the Britons. And all the saints ordained that whosoever should not observe that decree, namely Saint David's right of sanctuary, should be anathema and accursed.

58. DAVID LIVED TO AGE 147

And thus continuing into old age he was renowned as the head of all the Britannic race and the honour of his country, which old age he completed in around one hundred and forty-seven years.

59. AN ANGEL FORETELLS THE SAINT'S DEATH

When the day was drawing nigh for compensating the hallowed rewards of good deeds, on the eighth day before the first of March, while the brethren were observing matins, an angel addressed him, announcing in a loud voice, "The long-desired day," said he, "is now reckoned near at hand." The holy bishop recognised the friendly voice, and said to him with a joyful mind, "Lord, now lettest thou thy servant depart in peace." The brethren merely received the sound into their ears without distinguishing the words, for they had heard them conversing together and were fallen to the earth in terror. Then the whole monastery is filled with angelic harmonies and sweet-smelling fragrance. The holy bishop calling with a loud voice, with mind intent on heaven, says, "Lord Jesus Christ, receive my spirit." Again the angel speaks in a clear voice, the brethren understanding the same, "Prepare and gird yourself. On the first of March the Lord Jesus Christ, accompanied by a great host of angels, will come to meet you."

60. ST. DAVID KEEPS VIGIL

When these things were heard, the brethren made great lamentation with violent sobs. There begins a great sorrowing. The monastery overflows with tears, saying, "O Saint David, bishop, remove our sadness." He, caressing them and sustaining them with comforting consolations, said, "Brothers, be constant. The yoke, which with single mind you have taken, bear to the end; and whatsoever you have seen with me and heard, keep and fulfill." From that hour, therefore, to the day of his death he remained in the church and preached to all.

61. THE ANGEL SPREADS THE NEWS

The report, therefore, was carried most swiftly in one day throughout the whole of Britannia and Ireland by the angel, saying, "Let it be known that next week your master, holy David, will migrate from this light to the Lord."

62. THE ASSEMBLY OF MOURNERS

Then there arrive from all sides assemblies of saints, like bees to a hive on the approach of a storm, who hasten with speed to visit the holy father. The monastery overflows with tears. Lamentation resounds to the stars. Youths mourn him as a father, old men as a son. On the intervening Sunday, while a very great multitude is listening, he preached a most noble sermon, and consecrated the Lord's Body with pure hands. Having partaken of the Body and Blood of the Lord, he was immediately seized with pain and became unwell. When he had finished the office and blessed the people, he addressed them all, saying, "My brethren, persevere in these things which you have learnt from me and which you have seen with me. I on the third day of the week on the first of March shall go the way of my fathers. Farewell in the Lord. I shall depart. Never shall we be seen on this earth again." Then the voice of all the faithful was raised in lamentation and in wailing, saying, "O that the earth would swallow us, the fire consume us, the sea cover us! O that death by a sudden irruption would overtake us! Would that the mountains would fall upon us! Almost all yielded themselves to death. From Sunday night till the fourth day of the week when he was dead, all who came remained weeping, fasting and watching.

63. THE SAINT'S HOLY DEATH

And so when the third day of the week was come, at cock crowing the monastery is filled with angelic choirs, and is melodious with heavenly songs, and is full of sweetest fragrance. At the hour of matins, when the clerks were replying to the songs with psalms and hymns, the Lord Jesus deigned to bestow his presence for the consolation of the father, as he had promised by the angel. When he saw him, he altogether rejoiced in spirit. "Take me," said he, "after thee." With these words he gave back his life to God, Christ being his companion, and accompanied by the angelic host he went to the abodes of Heaven.

64. THE PEOPLES LAMENT

O, who then could bear the weeping of the saints, the sad sighs of the anchorites, the groaning of the priests, the wailing of the disciples, who exclaimed, "By whom shall we be taught?", the grief of the pilgrims, saying, "By whom shall we be aided?", the despair of kings, who said, "By whom shall we be appointed, corrected and established? Who so very mild a father as David? Who shall intercede for us to the Lord?", the lamentations of peoples, the grief of paupers, the crying of sick folk, the clamor of monks, the tears of virgins, married people, penitents, young men, young women, boys, girls, infants sucking breasts? Why do I delay? The voice of all was one of mourners, for kings grieved for him as an arbiter, old men wailed for him as a brother, adults honoured him as a father, nay, he was one whom all venerated as God.

65. ST DAVID IS BURIED

And so his body, carried in the arms of holy brethren, and accompanied by a great throng, is honourably committed to the earth and buried in his own monastery. But his soul without any limit of passing time is crowned for ever and ever.

May he, whose festival we devoutly celebrate on earth, unite us by his intercessions to the angelic citizens, God being over all and our Lord Jesus Christ, to whom is honour and glory for ever and ever. Amen.

66. HOW THIS BOOK WAS MADE

These and many other things did the holy father, David, do, while a corruptible and burdensome habitation carried his soul. But out of many we have in a mean form of speech supplied a few to assuage the thirst of the ardent. Even as none can exhaust to dryness in the hollow of a shallow vessel a stream flowing from a perpetual fountain, so none can commit to writing even with an iron pen all his miraculous signs, his most devoted practice of the virtues, and his observance of the commandments. But these few things out of many, as we have said, we have collected together into one place for example to all and for the glory of the father. They have been found scattered in very old writings of the country, especially of the monastery itself, which have survived until now, eaten away by the constant devouring of moths and the yearly boring of ages through the hours and seasons, and written according to the old style of the ancients. Having brought them together into one place, as from a flowery garden of diverse plants, I, sucking most discriminatingly as it were with the mouth of a bee, have collected them to the glory of so great a father and for the use of others, lest they should perish. But those things, now that he has laid aside the burden of the flesh and sees God face to face, which he does and has done at constant intervals of time, so much the more effectively as he adheres closer to God, he, who would wish to know of them, can do so from the relation of many.

67. LET THE READER PRAY FOR RHYGYVARCH

And as for me, who am named Rhygyvarch, and who, although rashly, have applied the capacity of my small intelligence to these things, let those who shall have perused them with a devout mind, render assistance by their prayers that, because the clemency of the father, like that of spring, has conducted me in the summer heat of the flesh to a tiny flower of intelligence, it may at length lead me by mature works before the end of my course, when the vapours of concupiscence are exhausted, to the fruit of a good harvest. So that, when the reapers shall separate the tares of the enemy and fill the barns of the heavenly country with most carefully picked bundles, they may place me as a tiny sheaf of the latest harvest within the hall of the heavenly gate to behold God forever, who is over all, God blessed forever. Amen.

68. OF THE GENEALOGY OF SAINT DAVID

Here begins the genealogy of Saint David, archbishop of all Britannia by the grace and predestination of God. David was the son of Sant, Sant son of Cheretic, Cheretic son of Cuneda, Cuneda son of Etern, Etern son of Patern, Patern son of Peisrud, Peisrud son of Doeil, Doeil son of Gurdeil, Gurdeil son of Dumn, Dumn son of Guordumn, Guordumn son of Amguoil, Amguoil son of Amguerit, Amguerit son of Omid, Omid son of Perum, Perum son of Dobun, Dobun son of Iouguen, Iouguen son of Abalach, Abalach son of Eugen, Eugen son of Eudolen, Eudolen son of Eugen, Eugen son of Mary's sister.
Here ends the Life of Saint David, Bishop and Confessor

Western Hymns for St. David:

At the Mass of St. David:

God, who did foretell thy blessed confessor and pontiff, David, by the announcement of an angel to Patrick, prophecying thirty years before he was born, we beseech thee that by his intercession, whose memory we celebrate, we may come to the eternal joys, through thy Son, our Lord, Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Ghost, one God, world without end. Amen.

Secreta:

Almighty God, be pleased to regard the sacrifices of praise and the devout prayers, which we offer to thee in honour of thy blessed confessor and pontiff, David; and what our merit may not obtain, may thy mercy and his frequent intercession for us effect, through thy Son, our Lord, Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Ghost, one God, world without end. Amen.

Post Communio:

O Lord, being replenished with the partaking of the Sacrament, we beseech thee that by the merits of Saint David, thy confessor and pontiff, whose glorious festival we do celebrate, we may be sensible of the patronage of thine ineffable mercy, through thy Son, our Lord, Jesus Christ, who liveth and reigneth with thee in the unity of the Holy Ghost, one God, world without end. Amen.

Eastern Hymns to St. David:

Troparion of St David (Tone l)
Having worked miracles in thy youth, founded monasteries and converted the pagans
who had sought to destroy thee, O Father David,
Christ our God blessed thee to receive the episcopate at the place of His Resurrection.
Intercede for us, that our lives may be blessed and our souls may be saved.

Kontakion of St David (Tone 6)
The living waters of godly discipline encompassed thee/ and the saving waters of faith flowed through thy teaching
O Hierarch and Waterman David.
Symbolizing the baptism of Wales in thy life, thou art worthy of all praise,
wherefore we keep festival in thy honour,
glorifying thy eternal memory.

_______________________________

And, of course, we want to wish David Iconaru a glorious and blessed name's day. God grant you many happy, blessed years, David!

Just Added to the Orthodox Blogroll

2011-02-28T10:18:00.002-06:00

Is the Under the Oak blog, written by a native Irishwoman who belongs to the Russian Orthodox Church and goes by the internet moniker of Brigit (and, I'd be surprised if the second of the three patron saints of Ireland was not her own heavenly patron). Please, check out her posts--especially the lives of the Celtic saints of Ireland!

St. Sillan

2011-02-28T10:07:00.003-06:00

reposted from http://brigid-undertheoak.blogspot.com/

Sillan was born, probably a little before or about the middle of the sixth century, but the place does not appear to be known. It is said, he became a disciple to St. Comgall, the first Abbot of Bangor. Sillan was distinguished for his virtues and learning. On account of his erudition and proficiency in scriptural knowledge, he was chosen as professor and rector, over the monastic school. Hence, he enjoyed the title of Magister, or Master.

Beogna, who was Abbot of Bangor, died on the 22nd day of August, a.d. 605. In the Annals of Inisfallen, however, the rest of Beoguini is recorded, 601. St. Siollan was elevated, in succession, to the dignity of Abbot, as the third superior, over this renowned monastery. In the year 609, the burning of the monastery of Bennchoir, in Ulad, is recorded, in the Annals of Inisfallen; but, this happened, most probably, after the time of Sillan. This saint did not long survive his predecessor, in ruling over the monastery for, in about half a year after Beogna's death, according to our " Annals of the Four Masters," Sillan was called to bliss, after having faithfully discharged the duties of his stewardship, in this life. According to the Annals of Inisfallen, at a.d. 604, the death of a Sillain—probably intended for this saint—is placed. He departed on the 28th day of February, in the year
606, according to the Annals of the Four Masters. Again, the same day, but the year 609 is set down, in the Annals of Ulster, for his demise. The Annals of Clonmacnoise have the same date. The Annals of Tighernach have his death, at a.d. 610.

The Irish Martyrologists place the festival of St. Sillan, at this day. Thus we find, in his Festilogy, St. Oengus has an early notice of this holy superior. His name is inserted as Sillan, Abbot, Banchoir, in the Martyrology of Tallagh, at the same date. The Calendar of Cashel, and Marianus O'Gorman, at this day, commemorate him, as the Abbot of Bennchor and the comorban or successor of St. Comgall. He is noted as a Confessor, in the ancient Martyrology of the Cathedral Church of the Holy Trinity, Dublin, where his feast is inserted at the ii. of the Kalends of March—corresponding with the 28th of February. Again, in the Martyrology of Donegal, we find mentioned, as having a festival on this day, Siollan, Master, Abbot of Bennchair-Uladh, and successor of Comghall. In Scotland, likewise, this distinguished superior received his share of honour. The holy Abbot, Sillan, departed to Christ in Ireland, on the ii. of the March Kalends, or on the 28th of February, according to the Drummond Kalendar. His personal sanctity gained him the admiration and love of all his community; while his repute for learning has survived, although its manifestation may not now exist, in the shape of works attributed to him.

Troparion of St Sillan (Tone 7)
Under thy God-pleasing rule, O Father Sillan,
Bangor's monastery became a power-house of the true Faith.
As thou wast a bright beacon,
guiding men on their journey to God,
we beseech thee to be also a beacon for us,
bringing us safely into the way of salvation.

Kontakion of St Sillan (Tone 2)
Righteous Father Sillan, Road to our Saviour,
Crown of Bangor's saints and joy of all monastics,
we keep festival in thy honour, ever blessing thy name
and imploring thy prayers for us sinners.

The First and Second Finding of the Head of the Holy Prophet and Forerunner of Christ, the Baptist John

2011-02-24T07:13:00.003-06:00

from the Synaxarion:

After the cutting off of the Head of the Prophet, Forerunner and Baptist John (Comm. 29 August), his body was buried by disciples in the Samarian city of Sebasteia, and the venerable head was hidden by Herodias in an unclean place. Pious Joanna, wife of king Herod's steward Chuza (he is mentioned by the holy evangelist Luke: Luke 8: 3), secretly took the holy head and placed it into a vessel and buried it on the Mount of Olives, in one of the properties of Herod. After many years this property passed into the possession of the dignitary Innocentius, who began to build a church there. When they dug a trench for the foundation, the vessel with the venerable head of John the Baptist was uncovered. Innocentius recognized the great holiness of it from the signs of grace occurring from it. Thus occurred the First Discovery of the Head. Innocentius preserved it with great piety, but before his own death, fearful so that the holy relic should not be abused by unbelievers, he again hid it in that same place, where it was found. Upon his death the church fell into ruin and was destroyed.

During the days of Equal-to-the-Apostles Constantine the Great (+ 337, Comm. 21 May), when the Christian faith began to flourish, the holy Forerunner himself appeared twice unto two monks journeying to Jerusalem on pilgrimage to the holy places, and he revealed the location of his venerable head. The monks uncovered the holy relic and, placing it into a sack of camel-hair, they proceeded homewards. Along the way they encountered an unnamed potter and gave him to carry the precious burden. Not knowing what he was carrying, the potter continued on his way. But the holy Forerunner himself appeared to him and ordered him to flee from the careless and lazy monks, together with that which was in his hands. The potter concealed himself from the monks and at home he preserved the venerable head with reverence. Before his death he sealed it into a water-carrying vessel and gave it over to his sister. From that time the venerable head was successively preserved by pious Christians until the priest Eustathios, infected with the Arian heresy, came into possession of it. He seduced a multitude of the infirm, healed by the holy head, adding abundance to the heresy. When his blasphemy was uncovered, he was compelled to flee. Having buried the holy relic in a cave, near Emessus, the heretic intended to afterwards return and again take possession of it for disseminating falsehood. But God did not permit this. Pious monks settled into the cave, and then at this place arose a monastery. In the year 452 Saint John the Baptist in a vision to the archimandrite of this monastery Marcellus indicated the place of concealment of his head. This became celebrated as the Second Discovery. The holy relic was transferred to Emessus, and later to Constantinople.

Troparion of the Forerunner (Tone 4)
The head of the Forerunner has risen from the earth and sends forth healing rays of incorruption to all the faithful. In heaven it is mustering a host of Angels, and on earth it is assembling mankind to ascribe glory to our God.

Kontakion of the Forerunner (Tone 2)
O Prophet of God and Forerunner of Grace, having obtained thy head from the earth as a most sacred rose, we are always receiving healings; for still as of old in the world thou preachest repentance.

Saint Gorgonea

2011-02-23T08:14:00.000-06:00

from the Synaxarion:

Saint Gorgonea, Sister of Sainted Gregory the Theologian, was distinguished for her great virtue, piety, meekness, sagacity and toil. Her house was ever an haven for the poor. She died at age 39 in about the year 372 with the words of the psalm: "In peace I do both fall asleep and expire".

Saint Mauricios the Martyr, and those with him

2011-02-22T07:56:00.003-06:00

from the Synaxarion:

Saint Mauricios, a military commander of Syrian Apameia, suffered in the year 305 under the emperor Maximian Galerius (305-311) together with his son Photinos and 70 soldiers under his command (from the soldiers are known the names of only two: Theodore and Philip).

During a time of persecution, pagan priests made denunciation to the emperor that Saint Mauricios was spreading the faith in Christ. Brought to trial, Saint Mauricios, together with his son and his soldiers, firmly and unflinchingly confessed their faith in Christ, wavering neither to entreaty nor to threats. They were then beaten without mercy, burned with fire, and torn at with iron hooks. Young Photinos, having firmly endured the tortures, was beheaded by the sword before the very eyes of his father. But even this cruel torment did not break Saint Mauricios, who took comfort in that his son had been vouchsafed the martyr's crown.

They then devised for the martyrs even more subtle tortures: they led them to a swampy place, where it was full of mosquitoes, wasps and gnats, and they tied them to trees, having smeared their bodies with honey. The insects fiercely stung and bit at the martyrs, who were weakened by hunger and thirst. The saints endured these torments over the course of 10 days, but they did not cease praying to and glorifying God, until finally the Lord put an end to their sufferings. The wicked torturer gave orders to behead them and leave their bodies exposed without burial, but Christians secretly by night buried the venerable remains of the holy martyrs at the place of their horrible execution.

Elaeth's Englynion

2011-02-22T07:43:00.004-06:00

I picked up my copy of Celtic Spirituality and ran across this little gem from the ancient Orthodox Celts of Wales. May it be a blessing to you.

Since my clothes are as battered as my spirits,
On account of sin, I confess it,
May God not punish me twice.

May God not punish a man twice
In his wrath and sadness,
Those cursed by heaven are cursed on earth.

Let the man of earth and sin pray to God,
And keep vigil in the dark,
Let him who offends Christ not slumber.

Let the son of man not slumber for the Son of God's Passion,
Let him be awake at matins,
Then he will win heaven and forgiveness.

He will gain forgiveness who remembers God,
And does not neglect him,
And heaven too on the night he dies.

If he dies unreconciled to God,
Then for the sin he may have done,
It was unfortunate that he was born.

The wicked man does not practice prayer to God,
Against the day of tribulation,
The foolish man does not ponder his end.

"God, grant me always to remember Thy love and Thy mercy in prayer, and that I not be unmindful of the end appointed unto me. Have mercy on this foolish and wicked man, O Lord, lest I forget that the Bridegroom comes in the middle of the night; blessed is the servant whom He finds watching, but again unworthy is the servant whom He heedless. Remind me ever of Thee, and keep in Thy ways, O Lord. Through the prayers of Thy holy and God-pleasing martyrs, Thy pure and blameless mother, and of all the saints, have mercy and forgive me. Amen."

St. Zakharios Patriarch of Jerusalem

2011-02-21T19:33:00.001-06:00

from the Synaxarion:

The Monk Zakharios, Patriarch of Jerusalem, lived from the end of the 6th to the early 7th century. In the year 614 the Persian emperor Chosroes fell upon Jerusalem, looted it, and led into captivity many a Christian, including also Saint Zakharios. Together with his captives, Chosroes seized also the Life-Creating Cross of Christ. During the time of the invasion as many as 90,000 Christians perished. Afterwards Chosroes was compelled to sue for peace with the Byzantine emperor Heraclius (610-641). The Cross of the Lord was returned to Jerusalem. The Christian captives that yet remained alive also were returned, among them Patriarch Zakharios, who died peacefully in the year 633.

Promises

2011-02-14T10:53:00.002-06:00

I have not kept up with the blog much at all lately, and for that I am sorry. Several of you have written and asked if I am all right. I must say, I am deeply touched. I had not thought there was much readership here. The things that have gotten in the way are the cares and worries of this life: family problems, relationship problems, work problems, sickness, and death. I have much I want to blog about, and many things have been on and in my mind of late. However, there has simply not been enough time to do this. Pray for me, a sinner. And God repay the kindness and warmth shown by all of you.

Turn us back, O God of our salvation, and turn away Thine anger from us. Wilt Thou be wroth with us unto the ages? Or wilt Thou draw out Thy wrath from generation to generation? O God, Thou wilt turn and quicken us, and Thy people shall be glad in Thee. Show us, O Lord, Thy mercy, and Thy salvation do Thou give unto us. I will hear what the Lord God will speak in me; for He will speak peace to His people and to His saints and to them that turn their heart unto Him. (from Psalm 84, LXX)

The Holy Martyr Varus and Seven Teachers of Christians

2010-10-19T06:30:00.003-05:00

from the Slavonic Menologion of St. Demetrius of Rostov:

During the reign of the impious Maximian, the Emperor of the Romans, there lived in Egypt a brave soldier named Varus, who secretly served the King of Heaven. Out of fear he hid his faith in the true God for a time, but later, he revealed it before both heaven and earth and became a spectacle before angels and men.

At that time Maximian raised up a persecution against the Christians and issued a decree in every province of his empire commanding that those Christians who would not sacrifice to the gods be put to death. When this ordinance was published in the land of Egypt, the blood of Christians was shed mercilessly; all who worshipped the Creator and not things created were subjected to various torments. Varus, a secret Christian, visited by night the faithful who were held in prison for their confession of Christ, bribing the guards with gold to permit him to enter the cells in which they were held. He bound up the wounds of the holy martyrs and washed their blood, gave them to eat, kissed their stripes, and prayed them to beseech Christ to have mercy on him.

It happened that there were seven teachers of the Christians, desert- dwellers, that were brought before the Prince of Egypt. When the Prince questioned them, he found them to be firm in the faith. Having subjected them to flogging, he had them cast bound into prison. When Varus learned of this, he hastened by night to the dungeon where the saints were being held. After he had given much gold to the guards, he was permitted to visit the saints. Varus loosed their hands and removed their feet from the stocks that held them and then placed food before them. He besought them to eat, for they had remained hungry for eight days since they had been left in prison with no food. He fell at their feet and kissed them, and he praised them for their suffenngs, saying, "Blessed are you, o good and faithful servants of the Lord! You shall enter into the joy of your Lord, for you have resisted unto blood (Heb. 12:4). Blessed are vou, 0 good strugglers; the right hand of the Most High has woven crowns for you in Heaven. You have run with patience the race that is set before you (Heb. 12:1), and I know for certain that tomorrow your sufferings shall come to an end. Blessed are you, 0 passion-bearers of Christ; the Kingdom of Heaven is open unto you, for you suffer with Christ, Who suffered for our sake, as the Apostle says, If so be that we suffer with him, we shall also be glorified with him (Rom. 8:17). I beseech you, 0 holy servants of God, pray for me to Christ that He have mercy upon me, for it is my desire to suffer for Him, but I have not the strength to do so. I fear the cruel torments I see you have undergone."

The saints replied, "Beloved, no one who is fearful can attain perfection, nor can he who does not sow reap. Likewise, a man who is unwilling to suffer receives no crown. Remember the words written in the Gospel: Whosoever shall deny Me before men, him will I deny before My Father which is in Heaven (Matt. 10:33). If you fear passing torments, you shall not escape those which are eternal. If you fear to confess Christ on earth, you shall not be sated with the vision of His countenance in Heaven. Therefore, come, 0 brother, and tread with us the path of martyrdom, which leads to the Master Who looks down upon our struggles. Suffer together with us, for you will not soon find again a company like ours.

When he heard these things, Varus' heart was set afire with love for God, and he wished to endure torment for Jesus Christ. He passed the entire night at prayer with the holy martyrs and hearkened unto their teaching gladly.

When the morning was come, the Prince's servants came to the prison to bring the holy martyrs before the tribunal. As they entered the dungeon, they saw Varus seated with the prisoners, hearing their words with compunction of heart. They were astonished, and they asked, "What is your business here, Varus? Have you lost your mind, giving heed to the myths of which these wicked men tell? Have you no fear that someone will speak of this to the Prince or one of the nobles? You shall lose both your military rank and your life!"

Varus replied, "He who tells the Prince of me is my benefactor. Know that if you choose to make accusation against me, I am ready to die for Christ with the other Christians here."

The servants were thus put to silence. They took six of the martyrs from the prison, but the seventh they left, for he had weakened so from his wounds that he died and departed unto the Lord, leaving his place to be filled by Varus, who was to complete his suffering. The saints were led bound before the Prince, who sat proudly upon his tribunal and sought to compel them to sacrifice to the idols. When they would not consent, they were stripped and beaten mercilessly upon the wounds they had already received. Thus were wounds added to their wounds and stripes to their stripes, but they endured their suffering as though it were nothing and said only, "We are Christians."

Then the Prince asked, "Were there not seven of these men? Now there are but six. Where is the seventh?"

At that very moment Saint Varus entered and said, "I am the seventh. He of whom you spoke has already finished his course and gone to Christ, leaving me to complete his sufferings. I am prepared to render to you whatever he owed you. I wish to take his place among these noble martyrs who suffer for Christ, for I am a Christian."

When the Prince heard this, he asked his attendants, "Who is this man?"

They replied, "It is the soldier Varus, the commander of the band of Tyanis."

The Prince was perplexed and said to Varus, "What demon has led you to surrender yourself to perdition? Why do you choose to forsake your military rank and the honors that await you and bring evil upon yourself?"

The blessed Varus answered, "I prefer the Bread which is come down from heaven and the chalice of the divine and most precious blood of my Lord to your honors and esteem. I count nothing more dear than my Christ: not your regard, my rank, great honors, nor yet life itself. To suffer for Christ I count as the greatest honor and to lose all things for His sake as gain."

The Prince then cast his angry glance upon the six holy martyrs and said, "This is your work, you impious deceivers! It is you who have beguiled this soldier of the Emperor, depriving him of his senses by your sorcery! I swear to you by my great gods that I shall put you to death even before I do the same to him and thus revenge the dishonor you have shown our gods. You are unworthy to remain among the living, for you blaspheme the gods and lead others into wicked error."

The saints replied, "We have not beguiled Varus but have rather delivered him from deception. We have not caused him to lose his mind but have restored him to his senses. God has vouchsafed him strength and boldness for the struggle, that together with us he might prevail over your feeble might and that of your gods. In but a short time you shall behold his soldierly courage, for we have enrolled him in the host of the angels. Is it your boast that you shall destroy us? Know that it is our desire to lay down our lives for the Lord of all."

The Prince said, "I will immediately have you cut in pieces if you do not fall down and worship the gods of Egypt!"

The saints answered, The gods that have not made the heavens and the earth, even they shall perish (Jer. 10:11).

Wishing to move the Prince to yet greater anger, the blessed Varus said, "The fool shall speak foolish things, says the Prophet Isaiah. Lo, our bodies lie stretched out before you. Do with them as you would."

Greatly angered, the Prince commanded that Varus be suspended from a tree, that he might put him to torture. To the six saints he said, "We shall see who will prevail over whom: you over us as you suffer torment or we over you as we inflict our tortures. Of a truth I say to you that if you by your patience prevail over me, I will renounce my gods and believe in your Christ."

The saints replied, "Try your strength against one of us, and if you can overcome him, you may hope to prevail over the others."

As they began to torment Varus, he said to the holy martyrs, "0 holy passion-bearers! Bless me, who am your servant, that I may share your lot. Entreat the Master Christ for me that He grant me patience, for He knows that our flesh is infirm. The spirit indeed is willing, it is written, but the flesh is weak (Matt. 26:41)."

The saints lifted up their eyes unto Heaven and prayed fervently for Varus as the servants began to beat his whole body with rods and staves. As the saint was being beaten, the Prince said, "Now tell us, Varus, what profit your Christ brings you."

Varus bravely replied, "More than you receive from your gods."

The saints cried out to Varus, "Take courage, Varus, and may your heart be strengthened, for Christ invisibly stands before you and strengthens you!"

Answered Varus, "Truly, I perceive the help of my Christ, for these torments seem as nothing to me."

Then they scraped his sides with iron claws, after which he was hung upside-down from the tree. They tore the skin from his back, cut his flesh with razors, and thrashed him with switches until he burst open and his bowels fell to the ground. When the holy martyrs saw his inward parts fall out, they wept. The persecutor beheld the martyrs weeping, and he cried out with a great voice, "Lo, you are defeated! You have been brought low, and you weep from fear of torment! What more is necessary for you to acknowledge that Christ cannot deliver you out of our hands and for you to forsake Him and worship our gods?"

The saints answered, "You are a beast and not a man! We are not defeated but shall yet prevail by the power of Jesus, Who strengthens us. We do not weep because we fear torment but out of natural love for our brother, whom you wish to slay in a beastly manner. In spirit we rejoice for him, for a crown has already been prepared for the noble sufferer."

The Prince then commanded that they be led back to prison. As Varus saw the saints being returned to the dungeon, he cried out to them from the tree from which he was suspended and was being tortured, saying, "My teachers! Pray for me one last time unto Christ, for I am about to depart from my body. I thank you for you have made me to inherit life eternal."

Saint Varus endured torture for five hours and then in suffering surrendered his honorable and holy soul into the hands of the Lord. Thinking that he was yet alive, the torturers continued to beat and torment his corpse. When they saw that he was already dead, they were amazed, and in accordance with the persecutor's command, they cast him out of the city in the place where the carcasses of beasts were left to be devoured by dogs.

There was a widow living in that city named Cleopatra, who was born in Palestine. Her husband, an officer, had died in Egypt, and she had a son named John, who was still a little boy. When Saint Varus was tortured, she looked on from afar upon his sufferings, sighing and beating her breast, for she was a Christian. When the martyr's corpse was cast out of the city, she arose by night, took certain of her servants, and went to remove the long-suffering body of Saint Varus. She brought it to her home, where she dug a grave for it in her room.

The next morning, the Prince had the other martyrs brought forth from the prison, and after he had tortured them for a long time, they were beheaded. They were also cast out of the city without burial, but their corpses were taken by night and committed to the earth by secret Christians.

Every day Cleopatra censed and lit candles before the grave of Saint Varus, whom she regarded as her great intercessor and mediator before God. When, after some years, the persecution died down, she began to consider how she might return to the land of her birth, and she won dered how it would be possible for her to take with her the relics of Saint Varus. She decided to send a gift to the Prince, which was taken to him by a messenger, who said to him on her behalf, "My husband was an officer and died here in the Emperor's service. He has still not received final burial, for it is not seemly that an officer and man of rank be buried in a foreign land. I, who am a widow and a stranger in this country, wish to return to my homeland to live with my kindred. Therefore, my lord, permit me to take the remains of my beloved husband to the land of my birth, that I may give them a fitting burial together with my forebears, for I wish to remain with my spouse even after I die."

The woman sent this message that the Christians might not think that it was the relics of the holy martyr she was removing from the city, for she was afraid that they would prevent her from taking that sacred treasure. The Prince accepted her gift and granted her request, but she took the remains of Saint Varus rather than those of her husband. Like a vine she brought them out of Egypt (cf. Ps. 79:8) into Palestine to her village of Edras, which was near Tabor, and she buried them there with her fathers. Every day she went to his grave, censed it, and lit candles there. When the other Christians who lived there saw this, they began to go with her to where the saint lay. They brought with them their sick, who received healing at Saint Varus' grave through his prayers. Soon all the Christians in the parts that lay roundabout learned of Saint Varus, and they began to come with faith to his tomb.

When Cleopatra saw how the Christians gathered to pray at the grave of the saint, she determined to build a church dedicated to him. Soon its erection was begun. By that time her son had reached manhood, and Cleopatra desired that he receive a position in the imperial army. Through the intercession of certain mediators she requested that her son be commissioned an officer, and her entreaty was granted. Her son received from the Emperor his appointment to the army and the emblems of his rank while the church was being constructed, but Cleopatra said, "My son shall not begin to serve the Emperor in the army until the house of God is completed. It is my intention that he be here to help transfer the saint's relics to the church. After this is done, he may depart to serve the Emperor."

When the church was completed, Cleopatra summoned bishops, priests, and monks, removed the precious relics of the holy martyr from their grave, and had them placed on a very costly bier. She laid her son's military belt and uniform upon the relics, that they might be sanctified by the saint's remains. She prayed to Saint Varus fervently that he be her son's protector, and all the bishops and priests present bestowed their blessing upon the young man. A multitude of Christian people without number had gathered there as well, and accompanied by them, Cleopatra and her son carried the bier and the relics to the church. The church was consecrated, and the remains of the saint were placed beneath the altar. Then the Divine Liturgy was served. Cleopatra fell down before the relics of Saint Varus and prayed thus: "I beseech thee, 0 passion-bearer of Christ: Ask God for that which is profitable for me and for mine only son. I do not dare ask for anything more than what the Lord Himself wisheth, for He knoweth what is needful for us. May His good and perfect will be done in us!"

After the service was completed, a great banquet was set before those present at which Cleopatra and her son served the guests.

Cleopatra instructed her son to eat nothing until the evening, when the meal was finished and only then to partake of that which remained. As the youth was serving, he suddenly took ill, and he went to lie down upon his bed. When all the guests had arisen from the meal, Cleopatra called for her son, that he might share with her what food remained. But John was unable even to reply, for he was burning with a great fever. When Cleopatra saw how ill her son was, she said, "As the Lord lives, I will not put food into my mouth until I learn what is to become of my child!"

She sat down beside him and sought to cool the fire of his fever; but her own womb burned still more than did his body, and her heart ached for her only son. At midnight the youth died, leaving his mother to weep inconsolably. As she lamented bitterly, she hastened to the Church of Saint Varus, and she fell down before his sepulcher and cried out, "0 servant of God! Is this how thou hast rewarded me for the great labors I endured on thy behalf? Is this the succor which thou providest me, who forsook my husband on thine account and have placed my hope in thee? Thou hast permitted mine only son to die; thou hast deprived me of mine only consolation and hast taken from me the light of mine eyes! Who shall now feed me in mine old age? Who shall close mine eyes when I die? Who shall commit my body to the grave? It had been better for me to die than to behold my beloved son perish in his youth like a flower before its time. Either give me back my son as once Elisha returned the son of the Shunamite woman (cf. IV Kings, ch. 4) or take me hence without delay, for I can endure this bitter sorrow no longer."

Cleopatra remained weeping by the grave of the saint and then fell asleep for a short while from weariness and grief. As she slept, she beheld Saint Varus in a dream. He held her son by the hand, and they both shone like the sun. Their vesture was whiter than snow, and they were girded with golden belts; upon their heads were crowns of unspeakable beauty. Seeing this, the blessed Cleopatra fell down before them, but Saint Varus lifted her up and said, "0 woman, why do you cry unto me? Do you imagine that I have forgotten the good works you did on my behalf in Egypt and along the way to this place? Do you suppose that I felt nothing when you removed my body from amid the carcasses of beasts, placing it in a coffin? Have I not always hearkened to your prayers? I make entreaty for you at all times unto God. I have prayed first of all for your relatives, with whom you buried me, that their sins be remitted them, and now I have enrolled your son in the army of the King of Heaven. Did you not beseech me here at my grave that I ask God to grant you and your son whatever is in accordance with His will and is to your benefit? Therefore, I have prayed unto the good God, and in His ineffable kindness He has deigned to number your son among the host of Heaven. Lo, you see that your son now stands near the Lord's throne. If you wish, take him and send him to serve a mortal and earthly king since you do not desire that he should serve the heavenly and eternal King."

The youth, who sat beside Varus and embraced him, exclaimed, "No, my lord! Pay no heed to my mother, neither permit me to be returned to the world, which is full of falsehood and every iniquity, and from which you delivered me when you came to me. Do not deprive me, 0 father, of a portion with the saints and a dwelling place among them."

Then the youth turned to his mother and said, "Why do you lament for me thus, mother? I have been enrolled in the host of Christ the King and have been permitted to stand before Him with the angels. Why do you now ask that I be removed from the kingdom and brought to abasement?"

When the blessed Cleopatra saw that her son's appearance was like that of an angel, she said, "Take me with you that we may be together."

Saint Varus said, "In this place you are with us. Go in peace, and after a time, when the Lord commands, we shall come and take you.

After saying this, the saint became invisible. When Cleopatra awoke, her heart was filled with ineffable happiness and joy, and she related her dream to the priests. They buried her son beside the sepulcher of Saint Varus, and Cleopatra wept no more but rather rejoiced in the Lord. Later she distributed her possessions among the needy and renounced the world. She lived beside the Church of Saint Varus, serving God in prayer and fasting by day and night. Every Sunday as she prayed Saint Varus appeared to her in great glory with her son. After she had lived in this God-pleasing manner for seven years, the blessed Cleopatra reposed. Her body was placed in the Church of Saint Varus near her son John, and her holy soul took up its abode in the heavens, together with Saint Varus and John. There it now stands in the presence of God, to Whom be glory unto the ages of ages. Amen.

Translated by Father Thomas Maretta

____________________________

By virtue of the grace given to St. Varus to intercede on behalf of Cleopatra's son, it is to his intercessions that we turn when we pray for our non-Orthodox departed friends and family. The canon to him for such prayers may be found here.

Troparion of St Varus the Martyr (Tone 5):
Thou didst follow in the steps of the martyrs/ and contend for the glory of Christ./ Thou wast tied to a beam and restored by the Tree of Life,/ and thine intercessions gladden our souls.

Kontakion of St Varus (Tone 4)
Thou hast followed Christ and drunk His chalice;/ thou didst receive the crown of martyrdom, O holy Varus./ Thou art rejoicing with the Angels: pray unceasingly for our souls.

Maybe We Should Read This Again

2010-10-15T06:55:00.004-05:00

from The Synodicon on The Holy Spirit (to be read on the second day of Pentecost):

TO: those who falsely and variously corrupt the divine, sacred writings of the the divine fathers, that is, of the great Athanasios, Basil the great, Epiphanios of Cyprus, Cyril, Maximos the Confessor, and the remaining divine and Orthodox holy fathers,
ANATHEMA.

I take this to mean we should be very, very much more careful with our use of the Fathers than many of us generally are. Lord have mercy.

Call for Papers

2010-10-14T11:37:00.002-05:00

The Journal of Faith and the Academy has posted its call for papers for the upcoming 2011 conference. All academic disciplines are welcome, so please consider submitting a paper. More information can be found here.

The Nun Taisia

2010-10-08T07:25:00.001-05:00

from the Synaxarion:

The Nun Taisia, raised by her mother in a spirit far removed from Christian piety, led a depraved and dissolute life. She was famed for her beauty, alluring many on the path to sin.

The account about the prodigal Taisia spread throughout all Egypt and reached even the Elder Paphnutios, a strict ascetic who had converted to salvation many of the lost. Dressing himself in worldly attire, Elder Paphnutios went to Taisia and asked her to name for him a place where not only people but even God Himself would not see them. Taisia answered that this was impossible, since God is omnipresent everywhere, and He sees and knows all. Having seen in her soul the spark of the fear of God, the Elder went further. He pointed out all the grievousness and loathesomeness of her sins, and he told her about the answering she would have to give before God for the souls of people corrupted and destroyed by her.

The words of Saint Paphnutios so affected the sinner that she, having gathered up all her riches acquired by her shameful manner of life, then set them afire in the city square and withdrew with the Elder to a monastery, where for three years she dwelt in seclusion. Having turned herself towards the East, Taisia incessantly uttered the short prayer: "My Creator, have mercy on me!"

"From that minute, when I entered into the cell, all my sins constantly were before my eyes, and I burst out in tears in remembering them," said the Nun Taisia to the Elder before her death. "It is for this, thy tears, and not for the austerity of thy seclusion that the Merciful Lord hath granted thee mercy," said Saint Paphnutios in answer to her.

Thus the life of St. Taisia proved the prophet's words, "a heart that is broken and humbled God will not despise." [Psalm 50/51]

The Difference Between the Orthodox and the Catholics

2010-10-05T08:43:00.002-05:00

Abbot Nikon, from Letter #31:

You write of arguments...concerning Catholic saints. Here polemics are useless. The point is not in the logos, but in spiritual activity. What did the Eastern saints seek in spiritual endeavors and what by contrast did the Western saints seek? The Western saints strive with all their might toward that which is strictly, definitely forbidden and warned against by the Eastern fathers. In contrast to those who were in a state of prelest [spiritual delusion], all the Eastern fathers considered themselves unworthy of any visions and spiritual gifts. If, quite apart from their own will, they received such gifts, they begged God to either remove them or give them special protection so that such gifts would not be harmful for them or lead to perdition. They believed that repentance is required of all men to the end of their days on earth, because man is an insolvent debtor before God. He can never "earn" enough to pay off his debt, let alone amass a surplus of earnings over and above that which he owes. When ye shall have done all those things which are commanded you, say: We are unprofitable servants; we have done that which was our duty to do (Luke 17:10). All the debtors, as the Gospel shows, received a release from their debt; no one cold pay off his debt--not the one who owed 50 pence, nor 500, and especially not the one who owed 1000 talents. Where is there any mention of earnings in excess of the amount of the debt? Concerning the gifts received by the Apostles, the Lord days: Freely ye have received, freely give.[1]

[1] Abbot Nikon, Letters to Spiritual Children. Trans. Maria Naumenko. Richfield Springs: Nikodemos Orthodox Publication Society, 1997. Pages 66-67.

The Academy and Learning

2010-09-16T11:13:00.002-05:00

Matthew made an interesting post at The Champions of Western Culture on the laughable state of "general education" in the modern university. It's worth looking at and thinking over.

The Elevation of the Venerable and Life-Creating Cross of the Lord

2010-09-14T18:05:00.004-05:00

from the Synaxarion:

The pagan Roman emperors tried to completely eradicate from human memory the holy places where our Lord Jesus Christ suffered and was resurrected for mankind. The Emperor Adrian (117-138) gave orders to cover over the ground of Golgotha and the Sepulchre of the Lord, and upon the hill fashioned there to set up a pagan temple of the pagan goddess Venus and a statue of Jupiter. Pagans gathered on this place and offered sacrifice to idols there. Eventually after 300 years, by Divine Providence, the great Christian sacred remains -- the Sepulchre of the Lord and the Life-Creating Cross were again discovered and opened for veneration. This occurred under the Equal-to-the-Apostles Emperor Constantine the Great (306-337) after his victory in the year 312 over Maxentius, ruler of the Western part of the Roman empire, and over Licinius, ruler of its Eastern part, becoming in the year 323 the sole-powerful ruler of the vast Roman empire. In 313 he had issued the so-called Edict of Milan, by which the Christian religion was legalised and the persecutions against Christians in the Western half of the empire were stopped. The ruler Licinius, although he had signed the Milan Edict to oblige Constantine, still fanatically continued the persecutions against Christians. Only after his conclusive defeat did the 313 Edict about toleration extend also to the Eastern part of the empire. The Equal-to-the-Apostles Emperor Constantine, having with the assistance of God gained victory over his enemies in three wars, had seen in the heavens the Sign of God -- the Cross and written beneath: "By this thou shalt conquer".

Ardently desiring to find the Cross on which our Lord Jesus Christ was crucified, Equal-to-the-Apostles Constantine sent to Jerusalem his mother, the pious Empress Helen (Comm. 21 May), having provided her with a letter to the Jerusalem patriarch Makarios. Although the holy empress Helen was already in her declining years, she set about completing the task with enthusiasm. The empress gave orders to destroy the pagan temple and idol-statues overshadowing Jerusalem. Searching for the Life-Creating Cross, she made inquiry of Christians and Jews, but for a long time her searchings remained unsuccessful. Finally, they directed her to a certain elderly hebrew by the name of Jude who stated, that the Cross was buried there, where stands the pagan-temple of Venus. They demolished the pagan-temple and, having made a prayer, they began to excavate the ground. Soon there was detected the Sepulchre of the Lord and not far away from it three crosses, a plank with inscription having been done by order of Pilate, and four nails, which had pierced the Body of the Lord. In order to discern on which of the three crosses the Saviour was crucified, Patriarch Makarios alternately touched the crosses to a corpse. When the Cross of the Lord was placed to it, the dead one came alive. Having beheld the rising-up, everyone was convinced that the Life-Creating Cross was found. Christians, having come in an innumerable throng to make veneration to the Holy Cross, besought Saint Makarios to elevate, to exalt the Cross, so that all even afar off, might reverently contemplate it.

Then the Patriarch and other spiritual chief personages raised up high the Holy Cross, and the people, saying "Lord have mercy", reverently made poklon/prostration before the Venerable Wood. This solemn event occurred in the year 326. During the discovery of the Life-Creating Cross there occurred also another miracle: a grievously sick woman, beneathe the shadow of the Holy Cross, was healed instantly. The starets/elder Jude and other Jews there believed in Christ and accepted Holy Baptism. Jude received the name Kyriakos (ie. lit. "of the Lord") and afterwards was ordained Bishop of Jerusalem. During the reign of Julian the Apostate (361-363) he accepted a martyr's death for Christ (Comm. of Priest-Martyr Kuriakos is 28 October). The holy empress Helen journeyed round the holy places connected with the earthly life of the Saviour -- the reason for more than 80 churches -- raised up at Bethlehem the place of the Birth of Christ, and on the Mount of Olives from whence the Lord ascended to Heaven, and at Gethsemane where the Saviour prayed before His sufferings and where the Mother of God was buried after the falling-asleep. Saint Helen took with her to Constantinople part of the Life-Creating Wood and nails. The Equal-to-the-Apostles Emperor Constantine gave orders to raise up at Jerusalem a majestic and spacious church in honour of the Resurrection of Christ, including in itself also the Sepulchre of the Lord, and Golgotha. The temple was constructed in about 10 years. Saint Helen did not survive until the dedication of the temple; she died in the year 327. The church was consecrated on 13 September 335. On the following day, 14 September, the festal celebration of the Exaltation of the Venerable and Life-Creating Cross was established.

On this day is remembered also another event connected to the Cross of the Lord, its return back to Jerusalem from Persia after a 14 year captivity. During the reign of the Byzantine emperor Phokas (602-610) the Persian emperor Chosroes II in a war against the Greeks defeated the Greek army, plundered Jerusalem and led off into captivity both the Life-Creating Cross of the Lord and the Holy Patriarch Zacharios (609-633). The Cross remained in Persia for 14 years and only under the emperor Heraclius (610-641), who with the help of God defeated Chosroes and concluded peace with his successor and son Cyroes was the Cross of the Lord returned to Christians from captivity. With great solemnity the Life-creating Cross was transferred to Jerusalem. Emperor Heraclius in imperial crown and porphyry (purple) carried the Cross of Christ into the temple of the Resurrection. Alongside the emperor went Patriarch Zacharios. At the gates, by which they ascended onto Golgotha, the emperor suddenly stopped and was not able to proceed further. The Holy Patriarch explained to the emperor that an Angel of the Lord blocked his way, since He That bore the Cross onto Golgotha for the expiation of the world from sin, made His Way of the Cross in the guise of Extreme Humiliation. Then Heraclius, removing the crown and porphyry, donned plain garb and without further hindrance carried the Cross of Christ into the church.

In a sermon on the Exaltation of the Cross, Saint Andrew of Crete (Comm. 4 July) says: "The Cross is exalted, and everything true gathers together, the Cross is exalted, and the city makes solemn, and the people celebrate the feast".

The Nobleborn Empress Pulcheria

2010-09-10T09:12:00.001-05:00

from the Synaxarion:

The Nobleborn Empress Pulcheria, daughter of the Byzantine emperor Arcadius (395-408), was co-regent and adviser of her brother Theodosius the Younger (408-450). Having received a broad and well-rounded education, she distinguished herself by her wisdom and piety, firmly adhering to the Orthodox teaching of faith. Through her efforts the church of the Most Holy Mother of God at Blachernae was built, and likewise other churches and monasteries. With her assist, the Third Ecumenical Council was convened in the year 431 at Ephesus, to deal with the heresy of Nestorius.

Through the intrigues of enemies and also Eudocia, the wife of the emperor Theodosius the Younger, Saint Pulcheria was stripped of rule. She withdrew into seclusion, where she lived a pious life. But without her things became disorderly, and after a certain while, upon the urgent request of her brother the emperor she returned, and the unrest provoked by emerging heresies was quelled. After the death of Theodosius the Younger, Marcian (450-457) was chosen emperor. Saint Pulcheria again wanted to withdraw into her seclusion, but both the emperor and officials besought her not to forsake the rule, and instead become the spouse of the emperor Marcian. For the common good she consented to become the wife of Marcian on the condition, that she be permitted to preserve her virginity within the marriage. In such manner the imperial spouses lived in purity, like brother and sister.

Through the efforts of Saint Pulcheria, the Fourth Ecumenical Council was convened in the year 451 at Chalcedon, to deal with the heresies of Dioskoros and Eutychius.

Throughout the course of all her life Saint Pulcheria defended the Orthodox teaching of faith against the various heresies that emerged. Having distributed off her substance to the poor and to the Church, she died peacefully at age 54 in the year 453.

On this day in 1982

2010-09-02T09:42:00.002-05:00

One of the modern-day champions of the Orthodox Faith reposed this life.

Fr. Seraphim of Platina, pray for us sinners.

Too Much Reality

2010-08-30T11:52:00.002-05:00

One of my favorite Orthodox blogs is A Desert Seeker, written by an internet friend, Arsenios, who is a recent convert to Orthodoxy. In one of his recent posts, "saints, demons, and the supernatural," he opines on what he sees as a deficiency with many moderns--including some modern Orthodox--specifically, an inability to believe in the reality of satan, demons, and the supernatural. Corollary with this is an inability to believe in the accounts of the saints lives the seemingly 'fantastical' elements contained therein. Part of the account Arsenios shares has to do with his growing up among animists in South America, where encounters with the more "real" and less refined conception of demons was an everyday, present reality.

Encounters with demons in this fashion, though, are not confined to animists living in the jungles of other continents. The worship and supplication of the powers of darkness happens every day right here in our own little suburban, American neighborhoods. I know, because in the years between when I left Christianity (at 13) and the years where I became convinced of it again, through Orthodoxy (sometime around 22), I was involved in (and obsessed with) demonology, ceremonial occultism, and was, in general, very messed up. Depression was a constant, ever-present part of that life; and that is not surprising. To be involved with demons, who are themselves the end result of slavery to passions, is to become a slave of passions.

Perhaps this is why there are some who see them as being, essentially, some kind of external projection of our own passionate desires; the Psalms tell us that "the gods of the nations are demons" (Psalm 95 LXX), and St. Paul tells us that the idols worshiped by the nations are nothing (1 Cor. 8:4). We can see how the case could be made for the passions (logismoi) being nothing, because they have no being; but then, there are the countless passages in the scriptures and in the hagiography that depict the demons as very real. How do we resolve this?

I think that it's not really something that we should try to divide out into an either/or. If those who claim the unreality of demons mean that in an ontological sort of way--i.e. that they have no being in themselves, being created themselves, and that in trying to live separate from the source of that being, which is God, they have come as close to un-being as is possible, and thus are tortured forever by that choice of self-will--then I wholeheartedly agree. But the same St. Paul who tells us that the idols are nothing tells us that "we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places" (Eph 6:12). These agents of darkness are there, present, and supremely real, in the sense that they do, in fact, exist. St. Athanasius even goes so far as to say that the reason Christ had to be crucified on the Cross, lifted up into the air, was so complete the conquest of death in the aerial stronghold of the demons; if they weren't real, this seems wildly unnecessary.

I think we ignore their reality to our own peril. Not that we need to live in fear of the demons or their powers (which are powerless against the power of the Cross), but if we pretend that they are not real in order to make ourselves feel better, or somehow superior to our ancestors who took the demons reality very literally, we are deceiving ourselves, and any time we deceive ourselves we become somewhat more receptive to the prince of lies.

The Vladimir Icon of the Mother of God

2010-08-26T08:22:00.003-05:00

From the Synaxarion:

The Vladimir Icon of the Mother of God was written by the Evangelist Luke on a board from the table, at which the Saviour ate together with His All-Pure Mother and Righteous Joseph. The Mother of God, in seeing this image, exclaimed: "Henceforth shalt all generations call Me blessed. Let the grace of both My Son and Me shalt be with this icon". In the year 1131 the icon was sent from Constantinople to Rus' to holy Prince Mstislav (+ 1132, Comm. 15 April) and was installed in the Deviche monastery in Vyshgorod, the ancient appanage city of holy Equal-to-the-Apostles Princess Olga.

The son of Yurii Dolgoruky, Saint Andrei Bogoliubsky, in 1155 brought the icon to the city of Vladimir and installed it in the reknown Uspenie-Dormition cathedral built by him. And at this time the icon received its name of "the Vladimir Icon". And in the year 1395 the icon was first brought to Moscow. Thus the blessing of the Mother of God tied the spiritual bonds of Byzantium and Rus' via Kiev, Vladimir and Moscow.

The festal celebration of the Vladimir Icon of the Most Holy Mother of God occurs several times during the year (21 May, 23 June, 26 August). The most solemn celebration occurs on 26 August, the feast established in honour the Meeting of the Vladimir Icon upon its Transfer from Vladimir to Moscow. In the year 1395 the fearsome conqueror, khan Tamerlane, reached the Ryazan frontier, took the city of Elets and advancing towards Moscow he came nigh the banks of the River Don. Great Prince Vasilii Dimitrievich went with an army to Kolomna and halted at the banks of the River Oka. He prayed to the Sainted Hierarchs of Moscow and the Monk Sergei for the deliverance of the Fatherland, and he wrote to the Metropolitan of Moscow Saint Kiprian (Comm. 16 September), that the pending Dormition Fast should be devoted to zealous prayers for mercy and repentance. Clergy were sent to Vladimir, where the famed wonderworking Vladimir Icon was situated. After Divine Liturgy and a molieben on the feast of the Dormition, they clergy took the icon and in a church procession conveyed it to Moscow. Along the way, on both sides of the road and innumerable number of people prayed kneeling: "O Mother of God, save the land of Russia!" And in that selfsame hour, when the people of Moscow were meeting the Vladimir Icon on Kuchkov Field, Tamerlane was slumbering in his tent. Suddenly he saw in a dream a great mountain, at the summit of which coming towards him were the sainted hierarchs with golden staffs, and over them in a brilliant radiance shone a Majestic Woman. She commanded him to leave the domains of Russia. Awakening in fright, Tamerlane asked the meaning of the apparition. The experts answered that the Radiant Lady was the Mother of God, the great Protectress of Christians. Tamerlane then gave the order for his troops to turn around. In memory of this miraculous deliverance of the Russian Land from Tamerlane on Kuchkov Field, where the Meeting of the Vladimir Icon took place, they built the Sretensk-Meeting monastery. And on 26 August there was then established the all-Russian celebration in honour of the Meeting of the Vladimir Icon of the Most Holy Mother of God.

Very important events in Russian Church history have occurred in front of the Vladimir Icon of the Mother of God: the election and elevation of Sainted Jona, Advocate of the autocephaly of the Russian Church (1448), and of Sainted Job, first Patriarch of Moscow and All Russia (1589), and of His Holiness Patriarch Saint Tikhon (1917). And the enthronement of His Holiness Pimen, Patriarch of Moscow and All Russia, occurred on a day of celebration in honour of the Vladimir Icon of the Mother of God, on 21 May (NS 3 June) 1971.

The historical days of 21 May, 23 June and 26 August, connected with this holy icon, have become memorable days for the Russian Orthodox Church.

Welcoming the Champions of Western Culture

2010-08-25T10:29:00.002-05:00

For the past few years, I've been working away on my Master of Liberal Arts degree at Faulkner University in Montgomery, Alabama. I have to say, some of the best discussions about the fundamentals and classics of western culture that I've ever had have been had in the various classes there. One of the things that I want to do is help raise awareness that there is this program here in middle Alabama; there are precious few Great Books-based masters programs in the United States. What's more, this program is at once very committed to the great classics of western culture, has an obviously Christian foundation, and--perhaps most importantly right now for those thinking of further academic study--is extremely affordable.

To the end of advertising the MLA program, and letting people see the kind of first-rate thinking and discussion going on inside it, we are starting a new blogging community at Champions of Western Culture. The goal is to get the professors, the students, and the alumni of the program all involved in an online version of the 'great conversation.' Visitors are, of course, graciously welcomed to participate as well. In addition to this, we are providing on the site links to various internet resources that are invaluable to anyone studying classics, the western tradition, or is just looking to expand their field of knowledge to include the classical and Christian world.

There's a link to the new blog in the sidebar. Please don't hesitate to check it frequently. I have a feeling there is going to be some great stuff on there.

Sainted Minos, Patriarch of Constantinople

2010-08-25T10:16:00.000-05:00

From the Synaxarion:

Sainted Minos, Patriarch of Constantinople (536-552), was at first a priest at Constantinople and supervisor there for the homeless-shelter, home of the holy Monk Sampson the Hospitable-to-Strangers, during the reign of Saint Justinian I (527-565). After the removal of the heretic Anthymos (535-536), the holy presbyter Minos was elevated upon the Constantinople patriarchal throne as one worthy to be bishop for his profound virtue and firm confession of Orthodoxy. His ordination was done by the Pope of Rome Agapitus (535-536) who then at the time was in Constantinople. During the time of the patriarchate of Saint Minos there occurred a miracle in Constantinople, widely known to all the city:

A certain Jewish boy went with other children to church and he communed the Holy Mysteries of Christ. At home he told his father about this. In a terrible rage he seized the child and threw him into a red-hot oven (this Jewish man was a glass-blower by trade). He said nothing to his wife. The mother for three days in tears searched for her son; loudly she called for him, and finally on the third day he emerged from the red-hot oven. With difficulty she pulled out the child, who was unharmed. The boy told her that a Most Radiant Lady had there come to him, and She cooled down the fire and brought water and food. This incident became known to Saint Minos and the emperor Justinian I. The boy and his mother received baptism, but the father of the child became obdurate and did not wish to repent, in spite of the great miracle to which he was a witness. Then the emperor handed him over for trial as a child-killer and sentenced him to death by execution. The holy Patriarch Minos ruled the Constantinople Church for 16 years. During the time of his patriarchate at Constantinople, the famous temple in honour of Saint Sophia the Wisdom of God was consecrated. The saint died peacefully in the year 552.

Couple of Business Items

2010-08-04T12:29:00.003-05:00

To all those who were members of Desert Calling or followers of the DC blog, I posted an apology and explanation of a few things today, as well as a the first post of the new (or old) direction of that blog, reflecting on the Desert Fathers.

The Martyr Razhdenes

2010-08-03T11:00:00.003-05:00

from the Synaxarion:

The Martyr Razhdenes, a Persian and worshipper of the Zoroastrian religion, was descended from an illustrious family. He was the tutor of the Persian princess Balendykhta (daughter of the Persian emperor Ormizd), who entered into marriage with the pious Georgian emperor Vakhtang the Great (446-449). Together with her, Razhdenes resettled in Georgia. Out of consideration for his high parentage, the emperor heaped his wife's tutor with favours and made him his adviser. The simple and good-natured foreigner was soon beloved by all the court and the people. When he learned about Christianity and had accepted Baptism, he then began frequently to converse with Archbishop Michael and to visit church. The heart of the saint burned with an inexpressible love for Christ. He strove to comprehend the wisdom of God, he conversed much with the pastors of the Church and with eagerness he listened to the accounts and teachings about the deeds of Christian martyrs. The desire to be united with Christ irresistibly attracted him to accept suffering for the Saviour.

A bloody war between Persia and Greece spilled over into Orthodox Georgia. The new Persian emperor Firuz (from year 456) urged Georgia to dissolve its alliance with the Greeks, despite their common bond of the Orthodox faith. Having received refusal, he marched an army against Georgia, and began a bitter war. In the words of the chronicler, the women were given over to brazen outrages, and the men -- to cruel torments and tortures. Looking upon this, Christians remained firm in the faith and, hoping on the help of God, they gave resistance to the enemy. During this time Saint Razhdenes had accepted the command over the army at the capital and its surrounding fortifications. For four months he led a stubborn struggle against the enemies of Christianity and repulsed them from the capital. The Persians decided to take revenge, having captured the zealous leader alive. All together all at once they attacked the Georgian detachment of the fortress of Armaz and Saint Razhdenes was treacherously handed over by those to whom he had bestowed high rank. They immediately took the captive to the emperor Firuz. Informed about everything, the emperor questioned Saint Razhdenes about his parentage and the reasons for renouncing his former faith and people. The martyr answered:

"It is certainly true, emperor, that I once left my own nation and its gods, which serve man and are an adornment of the universe, but I now serve the One True and Living God, Who made Heaven and earth and everything that exists, Who alone possesses immortality and dwelleth in the Light imperishable, Whom no one hath ever beheld or seeth. This is the One True God, Whom I know in Three Persons in One Existence. And one of the Persons of the Holy Trinity, the Word and Son of the Father, in the fulness of time and for our salvation, came down upon the earth, was incarnated of the Holy Virgin Mary, lived upon the earth, suffered, was nailed to the Cross, died, and on the third day after death He arose, and after forty days He ascended up to Heaven and doth sit at the right side of the Father. At the end of the world This One -- the Son of God, Jesus Christ, will come again upon the earth in glory, so as to judge the living and the dead, and then the righteous wilt shine like the sun, but the impious and those disobedient to Him He wilt bind together with the devil in eternal torment."

Knowing the courage of the saint, the emperor Firuz decided to make him worship the sun and fire not by torture, but with words of flattery.

"Let it be known to thee, emperor, -- answered the martyr, -- that I shalt not renounce my Lord Jesus Christ, Who hath created me, and I wilt not worship thy gods. Keep to thyself thy promises to me of riches and glory, which are for me neither necessary nor wanted, and for them I shalt not abandon my God, Who called me to the Light of His Son, and I shalt not exchange the eternal life promised us of Christ, for life temporal and transitory. Wherefore do not promise nor advise me, for thou wilt not force me to recant from Christ my God; I reject thy offers of honours and riches and I shalt no more listen to thee, rather than my Lord."

When they took hold of the martyr so as to begin the tortures, he again turned to the emperor:

"Thou sayest, that thou shalt give me over to tortures, and dost thou think that these torments would be more terrible than eternal agonies, knowing, that for me Christ and death -- are to my advantage."

The fire-worshippers began the terrible tortures, and then locked up the martyr in prison. After some time the emperor Firuz on the advice of serveral perfidious Georgian dignitaries sent Saint Razhdenes to Mtskheta, where his family lived. The emperor sent him safely, knowing, that the martyr would keep his given word to return to the Persians. His family entreated him to spare himself and those near him, but Saint Razhdenes answered firmly: "Nothing shall turn me away from love for my Lord Jesus Christ.”

He returned to the Persians, and emperor Firuz sent him off to the governor of Upper Kartalinia, living in the town of Tsrom. They again began with their deluded exhortations and fierce tortures. Then they cast the mutilated martyr into a fetid prison. By night the Saviour Himself appeared to him and healed his wounds. The astonished Persians then decided that it was time to execute the sentence of the emperor -- to crucify the martyr on a cross.

"Rejoice, Life-Creating Wood, by which was slain the serpent of old and to which are nailed my sins, -- cried out the martyr, seeing the instrument of his death by execution. -- And I through thee shall ascend to my Lord Jesus Christ, Who shalt grant me the help and the strength to bear to the end the lot prepared for me. Wherefore I have witnessed to truth before His enemies and like Him I shall be nailed to thee".

They stripped the holy martyr and nailed him to the cross amidst four criminals, crucified in a row. Wanting to increase his suffering, the Persians requested archers from the governor. Struck by poisoned arrows like the Martyr Sebastian, Saint Razhdenes died on the cross in the year 457. All the ground under him was covered by his holy blood. Portents appeared in the heavens: the sun was hid and there began a long eclipse, and during the night there arose a terrible storm, such that nothing could be seen right in front of oneself. Only the body of the martyr shone with an Heavenly light. The guards were seized with terror at the vicious act committed, and they fled to their quarters. Christians, hiding not far away, took down the martyr from the cross and buried him with honour, near the place where he had been crucified.

The saint's place of burial remained unknown for a long time, until the martyr himself commanded the priest who had buried him to reveal this to Vakhtang the Great. With great solemnity the relics of the Martyr Razhdenes were transferred to a Nikozeia church (near the city of Tsinvali).

The name Razhdenes signifies "shining faith". The First-Martyr of the Georgian Church -- by his death, accompanied by the appearance of the Saviour and Heavenly portents, gives firm hope for the General Resurrection at the Second Coming of the Lord Jesus Christ.

The Holy Martyr Eustathios

2010-07-28T14:40:00.001-05:00

from the Synaxarion:

The Holy Martyr Eustathios was a soldier. For confessing the Christian faith he was arrested and brought before the head of the city on Ancyra. At the interrogation, the saint firmly and bravely confessed himself a Christian and was sentenced to tortures. They beat him without mercy, they bore into his heels and, having tied him about with rope, they dragged him in the city to the River Sagka (Sangara). At the bank of the river they put the martyr into a wooden chest and threw it in the water. An Angel of God brought the chest to shore. The saint, situated in the chest, was singing the 90th (91st) Psalm: "He that dwelleth in the help of the Most-High..." Beholding the miracle and sensing himself disgraced, the governor having drawn his sword killed himself. The holy martyr, having received Communion from the hand of an Angel, gave up his spirit to God (+ c. 316). His venerable relics were buried in the city of Ancyra.

The Priest-Martyr Apollinarius, Bishop of Ravenna

2010-07-23T11:14:00.009-05:00

From the Synaxarion:

During the reign of the Roman emperor Claudius (41-54), the holy Apostle Peter came to Rome from Antioch, and he ordained the Antiochene Apollinarius, who had come with him, to be bishop of Ravenna. Arriving in Ravenna as a stranger, Saint Apollinarius asked shelter of a local inhabitant, the soldier Ireneius, and in conversation with him revealed also for what purpose he had come. Ireneius had a blind son, whom Saint Apollinarius healed, having turned to the Lord with prayer. The soldier Ireneius and his family were the first in Ravenna to believe in Christ. The saint stayed at the house of Ireneius and preached about Christ to everyone wanting to hear what he said. One of the miracles done by Saint Apollinarius was the healing of the incurably sick wife of the Ravenna tribune, Thecla. After she stood up from her bed completely healthy -- through the prayers of the saint, not only did she believe in Christ, but so also did the tribune. At the house of the tribune Saint Apollinarius constructed a small church, where he offered the Divine Liturgy. For the newly-baptised people of Ravenna Saint Apollinarius ordained two presbyters, Aderetus and Calocyrus, and also two deacons.

Saint Apollinarius preached the Gospel at Ravenna for twelve years, and the number of Christians steadily increased. Pagan priests made complaint against the bishop to the governor Saturninus. Saint Apollinarius was brought to trial and subjected to grievous tortures. Thinking that he had died, the torturers took him out of the city to the sea-coast and threw him in; but the saint was still living. A certain pious Christian widow rendered him aid and gave him shelter in her home. Saint Apollinarius stayed at her home for six months and continued secretly to preach about Christ. The whereabouts of the saint became known when he healed the loss of speech of an illustrious resident of the city named Boniface, at the request of his wife, who besought the help of the saint for her husband. After this miracle many pagans were converted to Christ, and again Saint Apollinarius was brought to trial and tortured, this time setting his bared-feet on red-hot coals. They removed him from the city a second time, but the Lord again kept him alive.

The saint did not cease preaching until they expelled him from the city. For a certain while Saint Apollinarius found himself elsewhere in Italy, where as before he continued to preach the Gospel. And again having returned to Ravenna to his flock, Saint Apollinarius again went on trial and was sentenced to banishment. In heavy fetters he was put on a ship sailing to Illyrica to the River Danube. Two soldiers were responsible to convey him to his place of exile. Three of the clergy voluntarily followed their bishop into exile. Along the way the vessel suffered shipwreck and all drowned, except for the rescued Saint Apollinarius, his acompanying clergy and the two soldiers. The soldiers, listening to Saint Apollinarius, believed in the Lord and accepted Baptism. Having found shelter nowhere, the travellers came to Mycea, where Saint Apollinarius healed a certain illustrious inhabitant from leprosy, and for which both he and his companions received shelter at his home. In this land Saint Apollinarius likewise preached tirelessly about Christ and he converted many of the pagans to Christianity, for which he was subjected to persecution on the part of unbelievers. They beat up the saint mercilessly, and boarding him on a ship sailing for Italy, they sent him back. After a three year absence, Saint Apollinarius returned to Ravenna and was joyfully received by his flock. The pagans, however, having fallen upon the church where the saint made Divine Liturgy, scattered those at prayer, and dragged the saint to the idolatrous priests in the pagan temple of Apollo, where the idol fell just as they brought in the saint, and it shattered. The pagan priests brought Saint Apollinarius for trial to the new governor of the district, named Taurus.

Apollinarius worked here a new miracle: he healed the son of the governor, who had been blind from birth. In gratitude for the healing of his son, Taurus strove to shelter Saint Apollinarius from the angry crowd. He dispatched him to his own estate outside the city, where the son and wife of Taurus were baptised, but he himself fearing the anger of the emperor did not accept Baptism, but conducted himself with gratitude and love towards his benefactor. Saint Apollinarius lived for five years at the estate of Taurus and preached without hindrance about salvation. During this time pagan priests dispatched letters of denunciation to the emperor Vespasian with a request for a sentence of death or exile of the Christian "sorcerer" Apollinarius. But the emperor answered the pagan priests, that the gods were sufficiently powerful to take revenge for themselves, if they reckoned themselves insulted. All the wrath of the pagans fell upon Saint Apollinarius: they caught hold of him when the saint left the city setting out for a nearby settlement, and they beat him fiercely. Christians found him barely alive and took him to the settlement, where he survived for seven days. During the time of his pre-death illness the saint did not cease to teach his flock and he predicted, that after persecution Christians would enter upon better times, when they could openly and freely confess their faith.

Having given those present his archpastoral blessing, the Priest-Martyr Apollinarius expired to the Lord. Saint Apollinarius was bishop of Ravenna for 28 years and he died in the year 75 AD.

(Image is of the altar in the Church of Sant'Apollinare in Classe, Ravenna.)

Beginning at the Beginning

2010-07-21T12:58:00.006-05:00

As mentioned in the previous post Democracy, Anyone?, I've been working on exploring some interesting connections between religion and government and, because I'm an Orthodox Christian (and happen to believe that in Orthodoxy all of the human experience is capable of being restored by the operative power of God's grace) I, quite naturally, wanted to try to understand it from that point of view. I am aware that there are other points of view; this on-going study is not really an attempt to convince anyone not starting at the same baseline. And, while I would like to convince people in my own tradition, I am aware that so many of us are unwilling to give up some fundamentally held beliefs that have been inculcated in us Westerners (and those cradle Orthodox who have grown up and been educated in the West)--specially Americans—that this whole project may be about as useful as fairy wings on a cement truck. Nevertheless, I think this is a worthwhile thing to look at, and, frankly, I am pretty shocked that the subject is so taboo among modern Orthodox.

Since I need a way to break all this down and organize it in some fashion, and because I'm terribly out of date and old-fashioned, I decided an Aristotelean approach would be best. So as I make these posts, I'll be breaking down the Orthodox political worldview accordingly by attempting to answer the following four questions: What does the Orthodox political vision contain, or, of what is it made? Second, how does it manifest itself in the world? Third, what principle(s) guide or move Orthodox politics? And, finally, what is its aim or purpose? I will, of course, be drawing parallels from the reality of the political world, particularly America, by way of contrast and explanation.

There are, of course, simple answers to each of these questions—and those simple answers, which I have encountered many times in my relatively short time in Orthodoxy, are true up to a point, but they often are subject to misinterpretation through omission and ambiguity (whether these are honest or intentional I am not sure, but, nevertheless, they lead to distortions and confusion about what the Orthodox Church has taught about the political life of human beings for centuries). There is also a shocking amount of political agnosticism among contemporary Orthodox in America (of course, there is also a shocking amount of American politicization, too; both are, I think, bad). Then there is the tendency among the descendants of those cradle Orthodox (and, it must be said, the ex-Uniates) who came to the U.S. in particular seeking escape from political oppression and the economic disasters of 19th and early 20th century Europe not to criticize the form of government which allows them the protection of “freedom of religion.” This is entirely understandable and even, on some level, a noble impulse—I'm sure that some view it as a corollary of Japeth and Shem walking backward and throwing a cloak over their father, so as not to see him in his nakedness and shame (Gen. 9:23). But the simple fact remains that many of the dearest-held beliefs about the origin and intent of the liberal government of the U.S. is nothing more than deception and delusion.

Consider what has been said by the much-beloved Protopresbyter Thomas Hopko, Dean Emeritus of St. Vladimir's Orthodox Theological Seminary, on this very subject:

As long as the "American experiment" remained rooted in its Christian soil, it worked. It was truly the worst possible form of human society, except for all others. It deteriorated to its present condition not only by evil and sin, or as some say, by ceasing to be overtly Christian, and even Protestant. It decomposed when democracy became an idolized end-it-itself and every participant and group demanded its right not only to be respected and tolerated, but to be affirmed and approved without condition or question. It collapsed, and continues to collapse, not only through the loss of basic Christian doctrine and ethics, but through the loss of the conviction that there is truth and righteousness for all people in any form at all. Because of this, the transformation of modern American liberal democracy into a post-modern pluralistic plethora of hostile and warring interest groups, including some which bear the name "Christian", was inevitable. [1]

What Fr. Thomas says here is true to a point, but it misses the fact that the “American experiment” was never imagined to be a democracy, nor does he seem to understand the roots and origins of democratic government (perhaps even believing the liberal lie from the Enlightenment that selfish human interests are a good thing and will, when unfettered, lead to unlimited progress and social good—aka “enlightened self interest”) or its historically predictable outcomes, nor still yet that the grand experiment was never rooted in explicitly Christian soil. (Certainly not Orthodox or even “orthodox” Christianity.) It is probably better understood now than ever that the deistic/theistic impulses of many of the Founders of the U.S., while dressed, perhaps, in the trappings of Christian heritage, had at its root not Christianity, but a rival religion inspired by (and in many causes purporting to be the continuation of) the pagan mystery cults and “rational religion” of pre-Christian antiquity. Among these many groups (Freemasons, Rosicrucians, the 'Illuminati,' among others) was conceived and articulated a “new” conception of humanity: a brotherhood of all men, transcending nationality and creed, dedicated to the ideal of perfecting humanity through knowledge, learning, and freedom from the traditional confines of European culture and society (which must, no matter what one thinks of Western Christianity since 1054, be understood as deriving from the Church and upheld by the institution of monarchy).

The pervasive nature of these ideals, and their inculcation as tenets to be held against tide and time at all costs, shows just how influential these groups promulgating their doctrine of man's perfectibility through his own means have been; and yet, it does not take a saint or even a particularly good biblical scholar to detect as an enthymeme in that declaration the words of the serpent from Genesis: “For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil” (Gen. 3:5). The liberal promise has always been the exact same...to make people better through “freedom.” We contrast this to the words of the holy Orthodox elder of modern times, Elder Paisios the New of the Holy Mountain, who said “Freedom is good when the person can use it appropriately. Otherwise it is a disaster.”[2] And it is precisely through the promise of greater and greater “freedom” (or, in more modern terminology “justice”) that the “new” liberalism—that is, socialism—devoid of its sacred cow of private property as a basic human right, has ensnared generations of Westerners with the promise of freedom from want and necessity. [3] It makes for n interesting juxtaposition for anyone familiar with the wording of the Great Ektenia from Eastern Rite liturgies where the priest asks God “For our deliverance from all tribulation, wrath, danger, and necessity...” [4] Apparently, we don't need God; human progress can do that all on it's own.

That the roots of this political and spiritual plague are in the Schism between the Churches I hope to demonstrate more fully at a later time; and while it is in the East that the purity of Orthodoxy was preserved, there were many from the East that were responsible in large part for the rise of humanism which elevated the worth of pre-Christian antiquity (primarily Greek, but Latin as well) over and above the esse of Western civilization which is Orthodox Christianity (and which, like it or not, the Russo-Byzantine east is actually the major and only surviving part)...leading directly to the religious and political factiousness of the 15th century (not only the Protestant reformation, but the ultimate fall of the Eastern Roman empire in 1453). That this disease manifests itself first as a hostility to tradition, and to the traditional of the principle of monarchical power, and then moves on to the Church, then to the principle of “religion” in general, is not coincidental, and I hope to demonstrate those connections more thoroughly in subsequent posts. I also hope to point to a more specific cause (or causes) than has generally been the wont of historians or theologians or philosophers, or anyone else who has bothered to look into these things.

This, then, is the beginning of the beginning. I make the commitment to this to finish it as best I am able, by God's grace, and to be dedicated only to the truth—as best as it can be judged by a sinful and unworthy man. May the prayers of our fathers among the saints Justinian the right-believing emperor of the Romans, King Alfred the Great of England, King and Martyr Edmund of East Anglia, Prophet and King David, ancestor of the Lord, and all the holy Orthodox monarchs of all ages enlighten and bless this work which is dedicated to them and the memory of their wise and just rule and their dedication to the Holy Orthodox faith. In name of the Father, and of the Son, and of the Holy Spirit, both now and ever, and unto ages of ages. Amen.

[1] Fr. Thomas Hopko, "Orthodoxy in Post-Modern Pluralistic Societies." (http://www.svots.edu/fr-thomas-hopko-orthodoxy-in-post-modern-pluralistic-societies/).

[2] Elder Paisios, Elder Paisios the New of Mount Athos. (http://www.fatheralexander.org/booklets/english elder_paisios_mount_athos.htm#_Toc61750930)

[3] F.A. Hayek, The Road to Serfdom. pg. 77.

[4] from The Divine Liturgy of Our Father Among the Saints John Chrysostom. (http://www.orthodoxyork.org/liturgy.html)

The Fourth Ecumenical Council

2010-07-16T07:42:00.003-05:00

From the Synaxarion:

The Fourth Ecumenical Council, at which 630 bishops participated, was convened in the year 451 in the city of Chalcedon under the emperor Marcian (450-457). Still back in the time of the emperor Theodosius II (408-450), the bishop of Dorileuseia Eusebios in 408 reported to a Council held at Constantinople under the holy Patriarch Flavian (Comm. 18 February), concerning a personage of one of the monasteries of the capital, the archimandrite Eutykhios, who in his undaunted zeal against the soul-destroying heresy of the Nestorius -- went to the opposite extreme and began to assert, that within Jesus Christ the human nature under the hypostatic union was completely absorbed by the Divine nature, in consequence of which it lost everything characteristic of human nature, except but for the visible form; wherein, such that after the union in Jesus Christ there remained only one nature (the Divine), which in visible bodily form lived upon the earth, suffered, died, and was resurrected.

The Constantinople Council condemned this new false-teaching. But the heretic Eutykhios had patronage at court, and was in close connection with the heretic Dioskoros, the successor to Sainted Cyril (Comm. 18 January) upon the patriarchal see at Alexandria. Eutykhios turned to the emperor with a complaint against the injustice of the condemnation against him, and he demanded the judgement of an Ecumenical Council against his opponents, whom he accused of Nestorianism. Wanting to restore peace in the Church, Theodosius had decided to convene a Fourth Ecumenical Council in the year 449 at Ephesus. But this Council became branded in the chronicles of the Church as the "Robbers Council." Dioskoros, appointed by the emperor to preside as president of the Council, ran it like a dictator, making use of threats and outright coercion. Eutykhios was exonerated, and Saint Flavian condemned. But in the year 450 the emperor Theodosius died. The new emperor Marcian raised up onto the throne with him the sister of Theodosius, Pulcheria.

Restoring peace to the Church was a matter of prime importance. An Ecumenical Council was convened in the year 451 at Chalcedon. The Patriarch of Constantinople, Saint Anatolios (Comm. 3 July) presided over the Council. Dioskoros at the first session was deprived of his place among those present, and at the third session he was condemned with all his partisans. The Sessions of the Council were 16 in all. The Chalcedon holy fathers pronounced anathemas against the heresy of Eutykhios. On the basis of Letters Saint Cyril of Alexandria and Pope Saint Leo the Great, the fathers of the Council resolved:

"Following the holy fathers, we all with one accord teach to confess as one and the same the Son, our Lord Jesus Christ, perfect in Divinity and perfect in humanity, truly God, truly man, of Whom is a reasoned soul and a body, One in Essence with the Father through Divinity and that Same-One one-in-essence with us through humanity, in all things like unto us except for sin, begotten before the ages from the Father in Divinity, but in these latter days born for us and our salvation from Mary the Virgin Mother of God in humanity. This self-same Christ, Son and Lord, the Only-Begotten, is in two natures perceived without mingling, without change, without division, without separation [Greek: "asugkhutos, atreptos, adiairetos, akhoristos"; Slavic: "neslitno, neizmenno, nerazdel'no, nerazluchno"], such that by conjoining there be not infringement of the distinctions of the two natures, and by which is preserved the uniqueness of each nature conjoined in one Person and One Hypostasis, -- not split nor separated into two persons, but rather the One and Self-same Son, the Only-Begotten, the Word of God, the Lord Jesus Christ, as in antiquity the prophets taught of Him and as the Lord Jesus Christ Himself taught us, and as the Creed-Symbol of the fathers has passed down to us."

In the two final Sessions of the Council, 30 Canon-rules were promulgated concerning ecclesial hierarchies and disciplines. Beyond this, the Council affirmed the decrees not only of the three preceding Ecumenical Councils, but also of the Local Councils of: Ancyra, Neocaesarea, Gangra, Antioch and Laodiceia, which had occurred during the fourth century.

Democracy, Anyone?

2010-07-13T16:34:00.011-05:00

"[...] a new demonic outpouring is being loosed upon mankind. In the Christian apocalyptic view...we can see the power which until now has restrained the final and most terrible manifestation of demonic activity on earth has been taken away (II Thess. 2:7), Orthodox Christian government and public order (whose chief representative on earth was the Orthodox emperor) and satan has been "loosed out of his prison," where he was kept by the grace of the Church of Christ, in order to "deceive the nations" (Apoc. 20:7-8) and prepare them to worship antichrist at the end of the age. Perhaps never since the beginning of the Christian era have demons appeared so openly and extensively as they do today."

Fr. Seraphim (Rose) of Platina, Orthodoxy and the Religion of the Future, p. 109.

"Masonic and mystical symbolism has been used on American currency since the very beginning, and was employed as a means of of distinguishing our money from that of Old World Europe, which invariably featured the bust of the reigning monarch. In contrast, America's founding fathers agreed that American money should be decorated with symbols of the anti-monarchist, pro-democratic Enlightenment philosophy upon which the Republic was founded, and many of these ideals were Masonic in origin. [...] The Rosicruicians and proto-Masons believed that if a system of government could be set up somewhere that was not beholden to any church, or to any royal house, then its citizens would be free to learn these ancient [occult] truths and explore these new ideas. Then they could export their wisdom, and their enlightened form of government, to the rest of the world."

Tracy R. Twyman, Solomon's Treasure, pg. 3, 18-19.

"Conservative refers to someone who recognizes the old and natural through the "noise" of anomalies and accidents and who defends, supports, and helps preserve it against the temporary and anomalous. [...] Just as a hierarchical order exists in a family, so there is a hierarchical order within a community of families--of apprentices, servants, and masters, vassals, knights, lords, overlords, and even kings--tied together by an elaborate and intricate system of kinship relations; and of children, parents, priests, bishops, cardinals, patriarchs or popes, and finally the transcendent God. Of the two layers of authority, the earthly, physical power of parents, lords, and kings is naturally subordinate to control by the ultimate spiritual-intellectual authority of fathers, priests, bishops, and ultimately God,"

Hans Herman Hoppe, Democracy: The God that Failed, pg 188.

"The Holy Fathers agreed with Eusebius. Thus St. Gregory the Theologian wrote: 'The three most ancient opinions about God are atheism (or anarchy),polytheism (or polyarchy), and monotheism (or monarchy). The children of Greece played with the first two; let us leave them to their games. For anarchy is disorder: and polyarchy implies factious division, and therefore anarchy and disorder. Both these lead in the same direction – to disorder; and disorder leads to disintegration; for disorder is the prelude to disintegration. What we honour is monarchy…' 'What we honour is monarchy…' That certainly appears to imply that monarchism is part of the Orthodox world-view, even if it does not figure in any of the Creeds. We find the same in the Fathers of the fifth century. Thus Archbishop Theophan of Poltava writes: 'St. Isidore of Pelusium, after pointing out that the God-established order of the submission of some to other is found everywhere in the life of rational and irrational creatures, concludes from this:‘Therefore we are right to say that the matter itself – I mean power, that is, authority and royal power – are established by God.'"

Vladimir Moss, The Restoration of Romanity, pg. 275.

"The two greatest gifts which God in His infinite goodness has granted men are the Priesthood and the Empire. The priesthood takes care of divine interests and the empire of human interests of which is has supervision. Both powers emanate from the same principle and bring human life to its perfection. It is for this reason that emperors have nothing closer to their hearts than the honor of priests because they pray continually to God for the emperors. When the clergy shows a proper spirit and devotes itself entirely to God, and the emperor governs the state which is entrusted to him, then a harmony results which is most profitable to the human race. So it is then that the true divine teachings and the honor of the clergy are the first among our preoccupations."

St. Justinian, Novella Six

Fear God. Honor the emperor.

1 Peter 2:17
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I realize that this post is going to end up being rather cryptic, but I wanted to give a sort of update on things I've been working on lately. As someone who has been critical of what passes for Western culture for a while, I've been interested in an on-again off-again way with the causes of Western decline. No doubt, this is the Aristotelian in me. However, as a result of last semester's final project for my class on the topic of Justice, Law, and Government, I began thinking about the relationship of chaos and order, of law to government (and justice to each), of democracy to monarchy, of secularism to the Orthodox Christian worldview...and certain things began to "click." As a result I've been working (when I've had time this summer, which has not been much, alas) on revising that project and expanding it to be less consumed by the abstraction of theory, and putting it to more concrete, practical use as a framework for understanding the interrelatedness of the Schism, humanism, the 'Renaissance,' the Protestant Reformation, the 'Enlightenment,' the occult, and the downward spiral of the West. More on this will follow, but for now, I ask you to read over the quotes I've pulled out here, and really think about them--not just react according to the dictates of modern western bias.

The Glorious and All Praise-Worthy First-Ranked Apostles Peter and Paul

2010-06-29T10:01:00.003-05:00

Sermon of Blessed Augustine, Bishop of Hippo

On this present day Holy Church piously remembers the suffering of the Holy Glorious and All-Praiseworthy Apostles Peter and Paul.

Saint Peter, the fervent follower of Jesus Christ, for the profound confession of His Divinity: "Thou art the Christ, the Son of the Living God", -- was deemed worthy by the Saviour to hear in answer: "Blessed art thou, Simon... I tell thee, that thou art Peter (Petrus), and on this stone (petra) I build My Church" (Mt. 16: 16-18). On "this stone" (petra), is on that which thou sayest: "Thou art the Christ, the Son of the Living God", -- it is on this thy confession I build My Church. Wherefore the "thou art Peter": it is from the "stone" (petra) that Peter (Petrus) is, and not from Peter (Petrus) that the "stone" (petra) is -- just as how the Christian is from Christ, and not Christ from the Christian. Do you want to know, from what sort of "rock" (petra) the Apostle Peter (Petrus) was named? -- Hear ye the Apostle Paul: "I do not want ye not to know, brethren, -- says the Apostle of Christ, -- how our fathers were all under a cloud, and all passed through the sea: and all in Moses were baptised in the cloud and in the sea. And all thus eating spiritual food, and all thus drinking spiritual drink: for they did drink from the spiritual accompanying rock: for the rock indeed was Christ" (1 Cor. 10: 1-4). Here is the from whence the "Rock" is Peter.

Our Lord Jesus Christ, in the final days of His earthly life, in the days of His mission to the race of man, chose from among the disciples His twelve Apostles for preaching the Word of God. Among them, the Apostle Peter for his fiery ardour was vouchsafed to occupy the first place (Mt. 10: 2) and to be as it were the representative person for all the Church. And therefore it is said to him, preferentially, after the confession: "And I give thee the keys of the Kingdom of Heaven: and if thou bindest upon the earth, it will be bound in the Heavens: and if thou loosenest upon the earth, it will be loosened in the Heavens (Mt.16; 19). Wherefore it was not one man, but rather the One Universal Church, that received these "keys" and the right "to bind and loosen". And that actually it was the Church that received this right, and not exclusively a single person, turn your attention to another place of the Scriptures, where the same Lord says to also all His Apostles: "Receive ye the Holy Spirit", -- and further after this: "Whoseso sins ye remit, are remitted them: and whoseso sins ye retain, are retained" (Jn. 20: 22-23); or: "with what ye bind upon the earth, will be bound in Heaven: and with what ye loosen upon the earth, will be loosened in the Heavens" (Mt. 18: 18). Thus, it is the Church that binds, the Church that loosens; the Church, built upon the foundational corner-stone -- Jesus Christ Himself (Eph. 2: 20) doth bind and loosen. Let both the binding and the loosening be feared: the loosening, in order not to fall under this again; the binding, in order not to remain forever in this condition. Wherefore "by the passions of his own sins, -- says Wisdom, -- is each ensnared" (Prov. 5: 22); and except for Holy Church nowhere is it possible to receive the loosening.

And after His Resurrection the Lord entrusted the Apostle Peter to shepherd His spiritual flock not because, that among the disciples only Peter alone was pre-deserved to shepherd the flock of Christ, but Christ addresses Himself chiefly to Peter because, that Peter was first among the Apostles and as such the representative of the Church; besides which, having turned in this instance to Peter alone, as to the top Apostle, Christ by this confirms the unity of the Church. "Simon of John, -- says the Lord to Peter, -- lovest thou Me? -- and the Apostle answered: "Yea, Lord, Thou knowest that I love Thee"; and a second time it was thus asked, and a second time he thus answered; being asked a third time, seeing that as it were not believed, he was saddened. But how is it possible for him not to believe That One, Who knew his heart? And wherefore then Peter answered: "Lord, Thou knowest all; Thou knowest that I love Thee". "And sayeth Jesus to him" all three times "Feed My sheep" (Jn. 20: 15-17). Besides this, the thrice appealing of the Saviour to Peter and the thrice confession of Peter before the Lord had a particular beneficial purpose for the Apostle. That one, to whom was given "the keys of the kingdom" and the right "to bind and to loosen", himself thrice bound himself by fear and cowardice (Mt. 26: 69-75), and the Lord thrice loosens him by His appeal and in turn by his confession of strong love. And to shepherd literally the flock of Christ was acquired by all the Apostles and their successors. "Attend yourself to all the flock, -- urges the Apostle Paul to church presbyters, -- in which the Holy Spirit hath established ye as bishops, to shepherd the Church of the Lord God, acquired by His Blood" (Acts 20: 28); and the Apostle Peter to the elders: "Feed among you the flock of Christ, attending to it not by need, but by will and according to God: not for unrighteous profit, but zealously: not as commanding parables, but be an image to the flock. And when is appeared the Prince of pastors, ye will receive unfading crowns of glory" (1 Pet. 5: 2-4).

It is remarkable that Christ, having said to Peter: "Feed My sheep", -- did not say: "Feed thy sheep", -- but rather to feed, good servant, the sheep of the Lord. "For was Christ divided, or is Paul crucified according to you, or are ye baptised in the name of Peter or of Paul?" (1 Cor. 1: 13). "Feed My sheep". Wherefore "wolfish robbers, wolfish oppressors, deceitful teachers and mercenaries, not being concerned about the flock" (Mt. 7: 15; Acts 20: 29; 2 Pet. 2: 1; Jn. 10: 12), having plundered a strange flock and making of the spoils as though it be of their own particular gain, they think that they feed their flock. Such are not good pastors, as pastors of the Lord. "The good pastor lays down his life for the sheep" (Jn. 10: 11), entrusted to Him by the Prince of pastors Himself (1 Pet. 5: 4). And the Apostle Peter, true to his calling, gave his soul for the very flock of Christ, having sealed his apostleship by a martyr's death, now glorified throughout all the world.

And the Apostle Paul, being formerly Saul, was changed from a robbing wolf into a meek lamb; formerly he was an enemy of the Church, then is manifest as an Apostle; formerly he stalked it, then preached it. Having received from the high-priests the authority at large to throw all christians in chains for execution, he was already on the way, "he breathed with rage and murder against the disciples of the Lord" (Acts 9: 1), he thirsted for blood, but -- "the Living One in the Heavens mocked him" (Ps. 2: 4). When he, "having persecuted and vexed" in such manner "the Church of God" (1 Cor. 15: 9; Acts 8: 5), he came nigh to Damascus, and the Lord from Heaven called to him: "Saul, Saul, wherefore persecutest thou Me?" -- and I am here, and I am there, I am everywhere: here is My head; there is My body. There becomes nothing of a surprise in this; we ourselves -- are members of the Body of Christ. "Saul, Saul, wherefore persecutest thou Me; it is terrible to thee to kick against the goad" (Acts 9: 4-5). Saul, however, "trembling and frightened", cried out: "Who art Thou, Lord?" I am Jesus, -- answered the Lord to him, -- Whom thou persecutest". And Saul suddenly undergoes a change: "What wantest Thou me to do?" -- he cries out. And suddenly for him there is the Voice: "Rise up and go to the city, and it will be told thee, what thou ought to do" (Acts 9: 6). Here the Lord sends Ananias: "Rise up go upon the street" to a man, "by the name of Saul", and baptise him, "for this one is a vessel chosen by Me, to bear My Name before pagans and rulers and the sons of Israel" (Acts 9: 11, 15, 18). This vessel must-needs be filled with My Grace. "Ananias however answered: Lord, I have heard from many about this man, how much evil he hath done to Thine saints in Jerusalem: and to be here to have the authority from the high-priests to seize all calling upon Thy Name" (Acts 9: 13-14). But the Lord urgently commands Ananias: "Search for and fetch him, for this vessel is chosen by Me: for I shalt tell him, how much must-needs be for him to suffer about My Name" (Acts 9: 11, 15-16).

And actually the Lord did direct the Apostle Paul, what things he had to suffer for His Name. He instructed him the deeds; He did not stop at the chains, the fetters, the prisons and shipwrecks; He Himself felt for him in his sufferings, He Himself guided him towards this day. On a single day is done the memory of the sufferings of both these Apostles, though they suffered on separate days, but by the spirit and the closeness of their suffering they constitute one. Peter went first, Paul followed soon after him, -- formerly called Saul, and then Paul, having transformed in himself his pride into humility, as means also his very name (Paulus), meaning "small, little, less", -- demonstrates this. What is the Apostle Paul after this? Ask him, and he himself gives answer to this: "I am, -- says he, -- the least of the Apostles: but moreso than all I have laboured, yet not I, but the grace of God, which is with me" (1 Cor. 15: 9-10).

And so, brethren, celebrating now the memory of the holy Apostles Peter and Paul, remembering their venerable sufferings, we esteem their true faith and holy life, we esteem the innocence of their sufferings and pure confession. Loving in them the sublime quality and imitating them by great exploits, "in which to be likened to them" (2 Thess. 3: 5-9), and we shall attain to that eternal bliss which is prepared for all the saints. The path of our life before was more grievous, thornier, harder, but "how great the cloud of witnesses enveloping us" (Hebr. 12: 1), having passed by along it, made now for us easier, and lighter, and more readily-passable. First there passed along it "the Founder and Fulfiller of faith" our Lord Jesus Christ Himself (Hebr. 12: 2); His daring Apostles followed after Him; then the martyrs, children, women, virgins and a great multitude of witnesses. Who acted in them and helped them on this path? -- He that said: "Without Me ye are able to do nothing" (Jn. 15: 5).

The Holy Martyrs Manuel, Sabel and Ismael

2010-06-17T12:44:00.000-05:00

from the Synaxarion:

The Holy Martyrs Manuel, Sabel and Ismael, brothers by birth, were descended from an illustrious Persian lineage. Their father was a pagan, but their mother was a Christian, who baptised the children and raised them with firm faith in Christ the Saviour. Having grown into adults, the brothers entered military service. Speaking on behalf of the Persian emperor Alamundar, they were his emissaries in the concluding of a peace treaty with the emperor Julian the Apostate (361-363). Julian received them with due honour and showed them his favour. But when the brothers refused to take part in a pagan sacrificial offering, Julian became angry, and annulling the treaty, he locked up the peace emissaries of a foreign country in prison, like common criminals. At the interrogation he told them, that if they scorned the gods worshipped by him, it would be impossible to reach any peace or accord between the two sides. The holy brothers answered that they were sent as emissaries of their emperor on matters of state, and not arguments about gods. Seeing the firmness of faith of the holy brothers, the emperor gave orders to subject them to fierce tortures.

They suspended the holy martyrs, having nailed their hands and feet to wood, at their heads they thrust nails, and under their finger-nails and toe-nails they wedged sharp needles. During this time of torment the saints, as though not feeling the tortures, glorified God and prayed. Finally, they beheaded they holy martyrs. Julian ordered their bodies to be burned. But suddenly there occurred an earthquake, and the ground opened up and took the bodies of the holy martyrs into its bosom. After two days, following upon the fervent prayers of Christians, the earth returned the bodies of the holy brothers, from which issued forth a fragrance. Many pagans, having witnessed the miracle, came to believe in Christ and were baptised. Christian reverently buried the bodies of the holy Martyrs Manuel, Sabel and Ismael. This occurred in the year 362. And since that time the relics of the holy passion-bearers have been glorified with wonder-working.

Having learned about the murder of his emissaries, and that the law-transgressor Julian was marching against him with a numerous army, the Persian emperor Alamundar gathered up his army and started off towards the border of his domain. In a large battle the Persians vanquished the Greeks. Julian the Apostate was killed by the holy Great-Martyr Mercurius (Mercury, Comm. 24 November).

Thirty years later the pious emperor Theodosius the Great (+ 397) built at Constantinople a church in honour of the holy martyrs, and Sainted Germanos, Patriarch of Constantinople (Comm. 12 May), then still a priestmonk, wrote a canon in memory and in praise of the holy brothers.

The Holy Martyr Paul of Kaium

2010-06-08T14:04:00.000-05:00

The Holy Martyr Paul of Kaium was born and raised at Constantinople. For denouncing the emperor Constantine Kopronymos (740-775) in the Iconoclast controversy, the saint was sent to prison. Under interrogation the martyr remained unyielding. They cut off his nose, poured on his head boiling brimstone with pitch, blinded his eyes and with bound legs they dragged him along the street. The saint died from his torments on 8 June 766. 122 years later his incorrupt relics were discovered at the Kaium monastery and put in a church of the Most Holy Mother of God. in the year 1222 the holy relics were transferred from Constantinople to Venice by the Latin crusaders.

The PriestMartyr Marcellinus, Pope of Rome

2010-06-07T12:39:00.001-05:00

The PriestMartyr Marcellinus, Pope of Rome, and with him the Holy Martyrs Claudius, Cyrinus and Antoninus: Saint Marcellinus was Pope of Rome during the height of the persecution against Christians under Diocletian and Maximian (284-305), when during the course of a single month 17,000 men were martyred. During this time also Pope Marcellinus was arrested. Terrified of the fierce tortures, he burned incense and offered sacrifice to idols. The emperor called him his friend and attired him in splendid clothes. Torn with agonising remorse, he wept bitterly that, having roused many to accept torture for Christ, he himself gave his flock an example of cowardice.

During this time at the city of Sinuessa (in Campania) there met a Council consisting of 180 bishops and presbyters. Pope Marcellinus appeared at the assembled Council in penitential hair-shirt, his head sprinkled with ashes, and he asked to be judged for his betrayal. The fathers of the Council said: "Judge thyself with thine own lips. From thy lips the sin did come forth, from thy lips likewise let judgement be pronounced. We know, that even Saint Peter out of fear denied Christ, but he bitterly bewept his sin and again received blessing of the Lord".

Then Marcellinus pronounced sentence upon himself: "I recognise myself deprived of the priestly dignity, of which I am unworthy. After death let my body not be given over to burial, but rather thrown for devouring to the dogs; cursed be the one who dares to bury it".

Upon his return to Rome Marcellinus went to the emperor, threw down at his feet the fine clothing given him and said, that he bitterly regretted his renunciation of Christ. The enraged emperor gave orders to torture him and sentenced him to death.

Fervently having prayed to the Lord Jesus Christ, Who mercifully receives sinners that do repent, the martyr willingly placed his head beneathe the sword. With him were beheaded the holy Martyrs Claudius, Cyrinus and Antoninus (+ 304).

The body of Saint Marcellinus lay for 36 days along the wayside. Appearing in a vision to the newly-made Pope Marcellus, the holy Apostle Peter said: "Why all this time hast thou not given burial to the body of Marcellinus?" "I fear his curse," -- answered Saint Marcellus. "Perhaps thou dost not remember, -- said the Apostle Peter, -- that it is written: 'He that humbleth himself shalt be exalted'. Wherefore go bury his body with reverence".

Fulfilling the command of the Apostle Peter, Saint Marcellus buried the body of holy Pope Marcellinus in a crypt, built for burial of the bodies of martyrs by the illustrious Roman Priscilla, along the Via Salaria.

Being Sent Empty Away

2010-06-04T10:46:00.006-05:00

He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart. He hath put down the mighty from their seat, and hath exalted the humble. He hath filled the hungry with good things; and the rich he hath sent empty away. (St. Luke 1:52-54)

All too often, I find myself embattled and in total disaster mode this time of year; it is the perfect storm, really. The weather is nice; the post-Paschal laxity is refreshing; annual depression from sad events some years past revisits. And to top it off, this year, I am dealing with the extremely trying and wrenching illness of a loved one. After the deaths of so many family and friends last year (19 at final count in 2009), it is particularly difficult.

So on top of all of that, I decided to fall off the wagon. The longer I am Orthodox, the more I realize that even though the cure is there waiting, it sure doesn't work unless you take it. Does that make me a Pelagian? Some of my fundagelical friends and family think so (although not too many of them would say "Pelagian"). Regardless, I think it's a fundamental truth: you can believe all you want, but unless you suck it up and do as you ought, all the belief in the world won't save you.

Ah-ha, I hear you say, but didn't the Lord say that if we have faith the size of a mustard seed we could move mountains? Indeed He did; but Faith is more than just belief--it is belief perfected by right-actions, by living in conformity with what you profess. As it turns out, that is so very difficult that I see how, by comparison, moving mountains would be a simple enterprise.

Like the father of the demoniac child, I say "I do believe, Lord: help my unbelief" and hope that He will answer the weakest of prayers--because as it turns out, they are the most necessary ones after all. Especially if one does not wish to be sent empty away.

Dominus vobiscum+

The Unofficial Guide to Being an Orthodox Convert

2010-04-28T15:20:00.003-05:00

Title is a link to Subdeadon Steve's new book, Orthographs: An Un-orthodox Primer on the Spiritual Life for Converts. Here's what he had to say about it at his blog, Pithless Thoughts:

I just finished the first edition of "Orthographs". It is 100 of the best of the Orthographs, Curmudgeophan, Ortho-mags and miscellaneous cartoons (so far).

Thanks to all of the followers, lurkers and commenters who have fed my vaingloriousness and idiocy for these past few months. As Curmudgeophan said in his review, "If he was really humble he'd-a waited until he was dead and let one of his psychophants publish it for him." As usual, of course, he's right.

To purchase your very own or baptism/chrismation, name day, catechism and parish tract rack gift copies of "Orthographs - An Un-orthodox Primer on the Spiritual Life for Converts" click HERE.

If you haven't been following the progress of Steve's Orthographs as they've been published on his blog, I highly recommend checking these out--and hey, your parish bookstore could use several copies of this. You can give them to new converts along with those OCA rainbow books.

The Prayer Rule

2010-04-22T07:46:00.002-05:00

Right now, the only thing I can manage to pray is Tempus faciendi, Domine; miserere nobis.

Your prayers, friends, would be greatly appreciated.

The Paschal Falloff

2010-04-12T11:29:00.003-05:00

Looking over the blog's history for the past few years, I can definitely tell, I lose all interest in posting anything after Pascha for quite a while. Oh, sure, here and there I might find something exceptional or especially interesting and decide to share it. But it just seems that in the post-Paschal exhaustion, I just want to sit and bathe in the warm glow from the risen savior and sing "Christ is Risen from the Dead/Trampling down Death by death/And upon those in the tombs bestowing Life."

And I'm not sure that's a bad thing. Heck, even the Gospel and Epistle readings in Paschal-tide are shorter than normal.

He said it better than I could

2010-03-29T09:11:00.002-05:00

The servant of God, the Subdeacon Steve, has written a wonderful piece of reflection on the spiritual journey and the feeling of true humility that says "Lord, I know I am not worthy nor sufficiently pleasing that Thou shouldst come under the roof of the house of my soul..." It is well worth a read. Title links, but you can also click here.

The Synaxis of Archangel Gabriel

2010-03-26T10:09:00.004-05:00

from the Synaxarion:

The Archangel Gabriel was chosen by the Lord to make the blessed announcement to the Virgin Mary about the Incarnation of the Son of God from Her, to the great rejoicing of all mankind. Therefore on the day after the feast of the Annunciation -- the day itself on which the All-Pure Virgin Herself is glorified, we give thanks to the Lord and we venerate His messenger Gabriel, who contributed to the mystery of our salvation.

The holy Archistrategos Gabriel acted in service to the Almighty God. He announced to Old Testament mankind about the future Incarnation of the Son of God; he inspired the Prophet Moses during the writing of the Pentateuch books of the Bible, he announced to the Prophet Daniel about the coming tribulations of the Hebrew People (Dan. 8: 16, 9: 21-24); he appeared to Righteous Anna with the news of the birth from her of the Ever-Blessed Virgin Mary. The holy Archangel Gabriel stayed constantly with the Holy Virgin Mary when She was a child in the Jerusalem Temple and afterwards watched over Her throughout all Her earthly life. He appeared to the Priest Zachariah, foretelling the birth of the Forerunner of the Lord, John the Baptist. The Lord dispatched him to Saint Joseph the Betrothed, where he appeared to him in a dream revealing to him the mystery of the Incarnation of the Son of God from the All-Pure Virgin Mary, and warned him of the wicked intentions of Herod, ordering him to flee into Egypt with the Divine-Infant and the Mother of God. When the Lord before His Passion prayed in the Garden of Gethsemane to the extent of sweating blood, according to Church tradition, to strengthen Him there was sent from Heaven the Archangel Gabriel, whose very name signifies "Strength of God" (Lk. 22: 43).

The Myrh-Bearing Women heard from the Archangel the joyous news about the Resurrection of Christ.

Mindful this day of the manifold appearances of the holy Archangel Gabriel and of his zealous fulfilling of the Divine Will, and confessing his intercession before the Lord for Christians, the Orthodox Church calls upon its children with faith and with fervor to have recourse in prayer to the great Angel.

Troparion of the Archangel Gabriel Tone 4

Supreme Leader of the heavenly Hosts,/ we implore thee that by thy prayers thou wilt encircle us/ unworthy as we are,/ with the protection of the wings of thine immaterial glory,/ and guard us who fall down before thee and fervently cry:/ Deliver us from dangers,/ for thou art the commander of the Powers above.

Kontakion of the Archangel Gabriel Tone 2

Supreme Leader of God's armies and minister of the divine glory,/ prince of the Bodiless Angels and guide of men,/ ask what is good for us and great mercy,/ as Supreme Leader of the Bodiless Hosts.

Kontakion of the Archangel Tone 8

O Archangel, thou art the glorious intercessor and minister/ of the Splendid, Holy, All-accomplishing, Ineffable and Awesome Trinity./ Pray that we may be delivered from all harm and torment,/ that we may cry to thee: Rejoice, O protector of thy servants.

May the Lord's faithful bodiless servant watch over you all today, my friends!

Aristotle, on Ethics and Happiness

2010-03-16T08:05:00.002-05:00

Dr. Robert Woods has posted a very fine piece over at Musings of a Christian Humanist on the subject of Aristotle and the Nicomachean Ethics. Astute readers will know that the connection between Aristotle and Christianity, and the operations of and connections between εὐδαιμονία and ἐνέργεια in both are of great interest to yours truly. Check it out--you may learn something.

Sainted Gregory Dialogus, Pope of Rome

2010-03-12T09:31:00.005-06:00

from the Synaxarion:

Sainted Gregory Dialogus, Pope of Rome, was born in Rome in about the year 540. His grandfather was Pope Felix, and his mother Sylvia and aunts Tarsilla and Emiliana were likewise enumerated by the Roman Church to the rank of saints. Having received a most excellent secular education, he attained to high governmental positions. And leading a God-pleasing life, he yearned with all his soul for monasticism. After the death of his father, Saint Gregory used up all his inheritance on the establishing of six monasteries. At Rome he founded a monastery in the name of the holy Apostle Andrew the First-Called, and having exchanged his capacious chambers for a narrow cell, he accepted there monastic tonsure. Afterward, on a commission entrusted to him by Pope Pelagius II, Saint Gregory lived for a long while in Byzantium. And there he wrote his "Exposition on the Book of Job". After the demise of Pope Pelagius, Saint Gregory was celected to the Roman See. But reckoning himself unworthy, over the course of seven months he would not consent to accept so responsible a service, and having acceded only through the entreaties of the clergy and flock, he finally accepted the consecration.

Wisely leading the Church, Sainted Gregory worked tirelessly at propagating the Word of God. Saint Gregory compiled in the Latin language the rite of the "Liturgy of the Pre-Sanctified Gifts", which before him was known of only in the verbal tradition. Affirmed by the Sixth Ecumenical Council, this liturgical rite was accepted by all the Orthodox Church.

He zealously struggled against the Donatist heresy; he likewise converted to the True Faith the inhabitants of Brittany -- pagans and Goths, adhering to the Arian heresy.

Saint Gregory left after him numerous works of writing. And after the appearance of his book, "Dialogues concerning the Life and Miracles of the Italian Fathers" (Dialogi de vita et miraculis patrum Italiorum), the saint became called "Dialogus", i.e. "teaching by dialogue conversations". Particular renown was enjoyed by his "Pastoral Rule" (or "Concerning Pastoral Service" -- Liber regulae pastoralis). In this work Saint Gregory describes from every side the model of the true pastor. There have likewise reached us his letters (848), comprised of moral guidance.

Sainted Gregory headed the Church over the course of 13 years, concerning himself over all the needs of his flock. He was characterized by an extraordinary love of poverty, for which he was vouchsafed a vision of the Lord Himself.

Pope Saint Gregory I the Great, as he is otherwise known, died in the year 604, and his relics rest in the cathedral of the holy Apostle Peter in the Vatican.

Sainted Sophronios, Patriarch of Jerusalem

2010-03-11T11:03:00.003-06:00

from the Synaxarion:

Sainted Sophronios, Patriarch of Jerusalem, was born in Damascus. From his youth he distinguished himself by his piety and his love for the classical sciences. He advanced especially in philosophy, for which they were wont to call him the Wise. But the future hierarch sought out higher wisdom in the monasteries, and in conversations with the wilderness-dwellers. He arrived in Jerusalem at the monastery of Saint Theodosios, and there he became close with the hieromonk John Moskhos, becoming his spiritual son and devoting himself to him in obedience. They journeyed together through the monasteries, and they wrote down descriptions of the lives and precepts of the ascetics found there. From these jottings was afterwards compiled their renown book, the "Leimonarion" or "Spiritual Meadow", which was highly esteemed at the Seventh Ecumenical Council.

To save themselves from the devastating incursions of the Persians, Saints John and Sophronios quit Palestine and withdrew to Antioch, and from there they went to Egypt. In Egypt Saint Sophronios became seriously ill. During this time he also decided to become a monk and so he accepted tonsure from the Monk John Moskhos. After the return to health of Saint Sophronios, they both decided to remain in Alexandria. There they were fondly received by the holy Patriarch John the Merciful (Comm. 12 November), to whom they rendered great aid in the struggle against the Monophysite heresy. At Alexandria Saint Sophronios' eyesight was afflicted, and he recoursed with prayer and faith to the holy Unmercenaries Cyrus and John (Comm. 31 January), and he received healing in a church named for them. In gratitude, Saint Sophronios then wrote the Vita of these holy unmercenary saints.

When the barbarians began to threaten Alexandria, the holy Patriarch John, accompanied by Saints Sophronios and John Moskhos, set out for Constantinople, but along the way he died. Saints John Moskhos and Sophronios with eighteen other monks then set out for Rome. At Rome the Monk John Moskhos also died (+ 622). His body was conveyed by Saint Sophronios to Jerusalem and buried at the monastery of Saint Theodosios.

In the year 628 the Jerusalem patriarch Zacharias (609-633) returned from the Persian Captivity. After his death, the patriarchal throne was occupied for a space of two years by Saint Modestos (633-634, Comm. 18 December). After the death of Saint Modestos, Saint Sophronios was chosen patriarch. Sainted Sophronios toiled much for the welfare of the Jerusalem Church as its primate (634-644).

Towards the end of his life, Saint Sophronios with his flock lived through a two year siege of Jerusalem by the Mohammedans. Worn down by hunger, the Christians finally consented to open the city gates, on the condition that the enemy spare the holy places. But this condition was not fulfilled, and holy Patriarch Sophronios died in deep grief over the desecration of the Christian holy places.

Written works by Patriarch Sophronios have come down to us in the area of dogmatics, and likewise his "Excursus on the Liturgy", the Vita of the Nun Mary of Egypt (Comm. 1 April), and also about 950 tropars and stikhi-verses from Pascha to the Ascension. While still a priestmonk, Saint Sophronios made review and corrections to the "ustav-rule" of the monastery of the Monk Sava the Sanctified (Comm. 5 December). And the "tri-odic song" of the saint for the Holy Forty Day Great Lent is included in the composition of the contemporary Lenten Triodion.

The Holy Martyr Michael

2010-03-10T09:18:00.001-06:00

from the Synaxarion:

The Holy Martyr Michael (Maurudisos) of Soluneia was by occupation a bread merchant. For his refusal to accept Islam he was burned by the Turks in the year 1544.

The Monk James, the Faster

2010-03-04T07:25:00.002-06:00

From the Synaxarion:

The Monk James the Faster asceticised not far from the Phoenician city of Porphyrion. For fifteen years he lived in a cave devoting himself to monastic deeds, and he received a gift of wonder-working from the Lord. Under his influence many of the local inhabitants were converted to the Christian faith. News about the ascetic spread everywhere, and then so as not to fall into temptation, the monk went off to another place. Having found himself a new cave, he dwelt at it for thirty years. The devil set terrible traps for the ascetic. James healed a maiden from demonic-possession, but then fell into sin with her. Distraught over this sin, he repented what he had done, and for a long time he hid himself away in the wilderness, bereft of shelter and peace, tormented by the pricks of conscience, and he was on the point of forsaking the monastic life and returning back into the world. But the immeasurable mercy of God, which the sins of this world cannot prevail against and which desireth salvation for all mankind, would not permit the ruin of this soul, sincerely having toiled so many years for its Master. The Lord undid the diabolic intent to destroy the ascetic, and returned him through repentance onto the path of salvation. Wandering about the wilderness, James caught sight of a monastery, and entering it, he confessed his sin in front of the abbot and the brethren. The abbot urged him to remain with them, fearing that he would ultimately fall into despair. But James went off and again for a long time he wandered the wilderness. And finally the All Beneficent Providence of God brought upon his path a holy hermit, filled with grace and wisdom. Lifting the repentance from him, the hermit suggested that James remain with him. But James would not remain with the elder, though encouraged and given hope by him, but rather he secluded himself in a cave and there for ten years offered repentance to God, weeping and wailing, and asking forgiveness for the sin committed. The Lord hearkened to the prayers of the penitent monk and returned unto him His mercy: James again found his gift of wonder-working. To his very death he remained in his cave, wherein he was buried.

Some Housekeeping Issues

2010-03-03T08:52:00.002-06:00

If you look immediately to your right, you'll see that there has been a change in the blogroll format here on the Codex. The reason for this is that, while in the beginning, I intended the Codex to be exclusively focused on the Orthodox spiritual life, lives of the saints, the occasional musing from this sinner on various lessons learned, and so on--it occurs to me that such a one-dimensional presentation, while perhaps beneficial for the sake of some clarity, does little to show the interaction with the post-modern world that is the stated purpose of the blog. So, to facilitate a somewhat more nuanced picture of our engagement with the culture at large--and with failings and brokenness beyond the borders of yours truly's spiritual life--I have decided to include some links to other blogs and sources of information. I want to emphasize that these are links to people and places with which I have some personal engagement; long time visitors to the Codex will know that I have always had a few "non-Orthodox" links in the blog roll. By separating them out, I am not, in any way, trying to denigrate the experiences or lessen the impact of what these people have to say, simply on the basis of their not belonging to our tradition. I do not, universally, agree with everything that they produce on their sites; my inclusion here is not an endorsement, but an engagement. There are things that we all agree on. There are things we disagree on. We move forward by discussion and cooperation.

So, in doing this re-arranging of the blogroll list, my hope is that it will provide more clarity, and promote your engagement with the world around us as well. We need not be insular in order to survive. We are called to be in the world, but not of it--but that doesn't mean we can't examine it, discuss it, understand it, with the hope of changing it through God's grace. If you find anything of value on the linked sites, please let these fine people know that you enjoy their posts. If you disagree, and can discuss your disagreements in an honest and civil fashion, I'm sure that none of them would object to robust discussion.

God be with all of you!

Thoughts on Yesterday's Gospel, or We Go to Heaven Together and to Hell By Ourselves

2010-03-01T09:45:00.005-06:00

I know the topic of corporate salvation is A Very Big Deal and one of those things that cause many Protestants looking into Orthodoxy to cringe. However, what may surprise many is to find that Jesus himself granted forgiveness of sins based on the faith of others. Specifically, if we look at the first Gospel (St. Mark II:1-12) reading from yesterday (the story of the healing of the paralytic) we see just that:

And again he entered into Capernaum, after [some] days; and it was understood that he was in the house. And forthwith many were assembled, so that there was no room to receive [them], no not so much as about the door: and he preached the word to them. And they come to him, bringing one sick with the palsy, who was borne by four. And when they could not come nigh to him by reason of the crowd, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed on which the sick with the palsy lay. When Jesus saw their faith, he said to the sick with the palsy, Son, thy sins are forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this [man] thus speak blasphemies? who can forgive sins but God only? And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said to them, Why reason ye these things in your hearts? Which is easier, to say to the sick with the palsy, [Thy] sins are forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, he saith to the sick with the palsy, I say to thee, Arise, and take up thy bed, and go into thy house. And immediately he arose, took up the bed, and went forth before them all; so that they were all amazed, and glorified God, saying, We never saw it on this fashion.

I have drawn emphasis to the relevant passage above. What we see from the scripture's teaching is that this man who had been sick with palsy was forgiven his sins because of the faith of his friends, and their loving action to do whatever was necessary to put him in the path of the Lord. Now, I'm not saying that people don't have some responsibility for their own salvation (after all, the paralytic man could have refused to believe in his healing, and remained firmly in his bed), but it seems to me that the "ruggedly individualistic" notion of salvation is not scriptural. We are saved by the Church...and that salvation by grace is not mediated just through the enumerated Sacraments, but also through the sacrament of being brought together from all the tribes, nations, language-cultures and political persuasions in the world into one body, one holy nation, one Church. The visible expression of the mystical union is the Sacrament of Communion (which, in mystery, makes this real--that we be one flock with one shepherd). And it seems to me that through this mystical union, we are supported and support one another in faith; indeed, we go to Heaven together, and to hell by ourselves.

Pax vobiscum+

The Holy Martyr John Kalphes

2010-02-26T07:28:00.002-06:00

from the Synaxarion:

The Holy Martyr John Kalphes lived in a suburb of Constantinople, called Galata. By profession he was an architect and in his craft he had acquired great mastery, such that important officials made use of his services. He was entrusted with the inner adornment of the sultan's palace.

Saint John Kalphes was distinguished for his Christian charity, he concerned himself over orphans and about those locked up in prison, and many turned to him for help. One time a certain dignitary asked Saint John to take on his nephew as an apprentice. He agreed, and the youth (upon completion of his apprenticeship) received an honorable position at court. And one time, encountering his former teacher and benefactor, he began to question Saint John, as to what it says in the Christian books about the "prophet" Mahomet. Saint John did not want to answer his question, but in light of the persistent demands of the youth, he declared the falseness of Mahometanism. The youth, devoted to Islam, reported this to the sultan's court, that the architect had insulted Mahomet. They brought Saint John to trial, where they demanded that he renounce Christ, but he bravely confessed his Orthodox faith. After torture, they sent the holy martyr off to penal servitude, where he spent 6 months. He was then routinely beaten for a period of three months in the prison and then, finally, on 26 February 1575, they beheaded him in the crowded city-square in Ergat-Bazara, near Bezstan. The sufferings of the holy Martyr John Kalphes were recorded by a steward of the Constantinople Patriarch, Andrew, who communed him with the Holy Mysteries in prison.

Sainted Polycarp, Bishop of Smyrna

2010-02-23T06:17:00.002-06:00

from the Synaxarion:

Sainted Polycarp, Bishop of Smyrna, was born about the year 80 and lived in Asia Minor in the city of Smyrna. He was left an orphan at an early age, but through the direction of an Angel, he was raised by the pious widow Kallista. After the death of his adoptive mother, Polycarp gave away his possessions and began to lead a chaste life, caring for the sick and the infirm. He was very fond of and close to the holy bishop of Smyrna Bukolos (Comm. 6 February). He ordained Polycarp as deacon, entrusting to him to preach the Word of God in church.

At this time the holy Apostle John the Theologian was still alive. Saint Polycarp was especially close to Saint John the Theologian, whom he accompanied on his apostolic wanderings. Sainted Bukolos ordained Saint Polycarp presbyter, and shortly before his death expressed last wishes that he be made bishop at Smyrna. When the ordination of Saint Polycarp to bishop was accomplished, the Lord Jesus Christ appeared to him. Saint Polycarp guided his flock with apostolic zeal. He was also greatly loved among the clergy. With great warmth did Saint Ignatios the God-Bearer regard him. Setting out to Rome where execution awaited him (he was torn asunder by wild beasts), he wrote to Saint Polycarp: "Just as the winds and turbulence require the rudder -- for coming ashore, so likewise are the present times necessary, in order to reach God".

The emperor Marcus Aurelius (161-180) came upon the Roman throne and started up a most fierce persecution against Christians. The pagans demanded that the judge seek out Saint Polycarp -- "the father of all the Christians" and "the seducer of all Asia". During this time Saint Polycarp, at the persistent urging of his flock, stayed at a small village not far from Smyrna. When the soldiers came for him, he went out to them and led them in to eat, and at this time he began to pray, having prepared himself for the deed of martyrdom. His suffering and death are recorded in "An Epistle of the Christians of the Church of Smyrna to the other Churches" -- one of the most ancient memorials of Christian literature. Having been brought to trial, Saint Polycarp firmly confessed his faith in Christ and was condemned to burning. The executioners wanted to tie him to a post, but he calmly told them that the bonfire would not work, and they could merely tie him with ropes. The flames encircled the saint but did not touch him, coming all together over his head. Seeing that the fire did him no harm, the throng of pagans demanded that he be killed with a sword. When they inflicted the wound upon Saint Polycarp, there flowed from it so much blood, that it extinguished the flames. The body of the priest-martyr Polycarp was then committed to flame. The Christians of Smyrna reverently gathered up his venerable remains, honoring his memory as sacred.

A story has been preserved about Saint Polycarp by his disciple, Sainted Ireneios of Lyons, which Eusebios cites in his "Ecclesiastical History" (V, 20): "I was still very young when I saw thee in Asia Minor at Polycarp's, -- writes Saint Ireneios to his friend Florinus, -- ...but I would still be able to point out the place where Blessed Polycarp sat and conversed, -- be able to depict his walk, his mannerisms in life, his outward appearance, his speaking to people, his companionable wandering with John, and how he himself related, together with other eye-witnesses of the Lord, -- those things that he remembered from the words of others and in turn told what he heard from them about the Lord, His teachings and miracles ... Through the mercy of God to me, I then already listened attentively to Polycarp and wrote down his words not on tablets, but in the depths of my heart ... Wherefore, I am able to witness before God, that if this blessed and apostolic elder heard something similar to thy fallacy, he would immediately stop up his ears and express his indignation with his usual phrase: 'Good God! That Thou hast permitted me to be alive at such a time!' ".

During his life the sainted bishop wrote several Epistles to the flock and letters to various individuals. There has survived to the present his Epistle to the Philippians which, on the testimony of Blessed Jerome, was read in the churches of Asia Minor at Divine-services. It was written by the saint in response to the request of the Philippians to send them a letter of the PriestMartyr Ignatios, which had been preserved by Saint Polycarp.

The Sixth Hour Reading for the First Thursday of Great Lent

2010-02-18T07:55:00.004-06:00

From the Prophecy of Isaias (II:11-21):

For the eyes of the Lord are high, but man is low; and the haughtiness of men shall be brought low, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and haughty, and upon every one that is high and towering, and they shall be brought down; and upon every cedar of Libanus, of them that are high and towering, and upon every oak of Basan, and upon every high mountain, and upon every high hill, and upon every high tower, and upon every high wall, and upon every ship of the sea, and upon every display of fine ships. And every man shall be brought low, and the pride of men shall fall: and the Lord alone shall be exalted in that day. And they shall hide all [idols] made with hands, having carried [them] into the caves, and into the clefts of the rocks, and into the caverns of the earth, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth. For in that day a man shall cast forth his silver and gold abominations, which they made [in order] to worship vanities and bats; to enter into the caverns of the solid rock, and into the clefts of the rocks, for fear of the Lord, and by reason of the glory of his might, when he shall arise to strike terribly the earth.

The Holy Martyr Theodore the Byzantine

2010-02-17T08:50:00.000-06:00

from the Synaxarion:

The Holy Martyr Theodore the Byzantine was a native of the settlement Neokhoreia near Constantinople. In childhood they seduced him into Mohammedanism. For his return to the Christian faith he was hung by the Turks in the city of Mytilene in 1795.

Clean Monday

2010-02-15T08:27:00.003-06:00

Father D said something in his homily yesterday that has really stuck with me. In talking about the Gospel from yesterday, he said the real meaning of the reading was summed up in the last verse of the text: "For where your treasure is, there will your heart be also." (Matt. VI:21) In the context of beginning Great Lent, he applied this to the fast in the following way:

"The whole purpose of Great Lent is to find where our heart is, where our being is encircled."

How profoundly true. As we begin to disconnect ourselves from the very earthly concern of meat and mead, we often find that the sins that beset us begin to be more keenly felt. Not just the actual deeds, necessarily, but the motivations for them suddenly become much more clearly revealed. At the same time that I'm trying to curb casually eating whatever, it comes to mind that my casualness with regard to my own sins is just as disturbing. As we attempt to disregard earthly things, we find that, all too often, that is where our treasure actually is. We still make the same sin as our first parents did in the Garden of Paradise, trying to derive our being from things that have no being in themselves, for only God is the source and author of being; how simple, and dreadful, a thing idolatry actually is.

How often it is that I am just a copy of a copy, deriving my being from things that are themselves mere reflections or created things themselves. I am not my books or my conversations, my schedules or my reflections, even my desires or my passions. Remembering that, and repenting of my stupidity in behaving as if it were true, is the point of the Great and Holy Fast. It reveals a lot about us, this attempt to be less of the world while still in the world; and it reveals, for this sinner, how much work is left to do.

Oh God, cleanse Thou me a sinner, and have mercy on me.+

From The Professor: On the Topics of Faith, Scandals, and Communion

2010-02-07T21:45:00.003-06:00

from letter # 250, To Michael Tolkien:

You speak of 'sagging faith', however. That is quite another matter. In the last resort faith is an act of will, inspired by love. Our love may be chilled and our will eroded by the spectacle of the shortcomings, folly, and even sins of the Church and its ministers, but I do not think one who has once had faith goes back over the line for these reasons (least of all anyone with historical knowledge). 'Scandal' at most is an occasion of temptation--as indecency is to lust, which it does not make but arouses. It is convenient because it tends to turn our eyes away from ourselves and our own faults to find a scape-goat. But the act of will of faith is not a single moment of final decision: it is a permanent indefinitely repeated act > state which must go on--so we pray for 'final perseverance'. The temptation to 'unbelief' (which really means rejection of Our Lord and His claims) is always there with us. The stronger the inner temptation the more readily and severely we shall be 'scandalized' by others. I think I am as sensitive as you (or any other Christian) to the 'scandals', both of clergy and laity. I have suffered grievously in my life from stupid, tired, dimmed, and even bad priests; but I now know enough about myself to be aware that I should not leave the Church (which would mean leaving the allegiance of Our Lord) for any such reasons: I should leave because I did not believe, and should not believe any more, even if I had never met any one in orders who was not both wise and saintly. I should deny the Blessed Sacrament, that is: call Our Lord a fraud to His face.

[...]

The only cure for sagging of fainting faith is Communion. Though always Itself, perfect, complete, and inviolate, the Blessed Sacrament does not operate completely or once for all in any of us. Like the act of Faith it must be continuous and grow by exercise. Frequency is of the highest effect. Seven times a week is more nourishing than seven times at intervals. Also I can recommend this as an exercise (alas! only too easy to find opportunity for): make your communion in circumstances that affront your taste. Choose a snuffling or gabbling priest or a proud and vulgar friar; and a church full of the usual bourgeois crowd, ill-behaved children--from whose who yell to those products of Catholic schools who the moment the tabernacle is opened sit back and yawn--open necked and dirty youths, women in trousers and often with hair both unkempt and uncovered. Go to Communion with them (and pray for them). It will be just the same (or better than) a mass said beautifully by a visibly holy man, and shared by a few devout and decorous people. (It could not be worse than the mess of the feeding of the Five Thousand -- after which Our Lord propounded the feeding that was to come.)

-J. R. R. Tolkien, 1963.

A Western Rite Prayer

2010-02-05T10:04:00.003-06:00

For Heretics and Those in Schism with the Church:

O Almighty and Everlasting God, who hast compassion on all, and wouldst not that any should perish: look down favorably upon all those who are seduced by the deceit of Satan; that, all heretical impiety being removed, the hearts of such as err may repent and return to the unity of Thy truth. Amen.

St. Blaise, and the Enemies of Truth

2010-02-03T08:24:00.006-06:00

from the Synaxarion:

Saint Blaise of Caesarea lived in the 3rd Century. He hailed from Caesarea Cappadocia (Asia Minor) and was a shepherd. When began a persecution against Christians, Saint Blaise virtuously gave himself over into the hands of the torturers. They subjected him to torture, and beat him with leather thongs, but the Lord healed his wounds. They then threw Blaise into a cauldron of boiling water, but he remained there unharmed. The pagan soldiers, seeing this miracle, came to believe in Christ Jesus. The governor, wishing to show that the martyr remained unharmed because the water had cooled, jumped into the cauldron and died. Having brought many to faith in Christ, Saint Blaise peacefully offered up his soul to God. They thrust the shepherd's staff of the saint into the ground, and it grew up into an huge tree, which covered with its branches the altar of a church built over his relics.
__________________________

First of all, I love the story of St. Blaise. Indeed, I love all the stories of God showing, through His saints, His one-upmanship to pagans, heretics, and other enemies of the Truth.

Of course, maybe it is the romantic in me that has not yet ascended the self-crucifixion of the 'old man' who looks back on these stories and sees such a marvelous simplicity of witnesses to the Truth of the Gospel. Living, as we do, in a world which takes for granted that truth is a product of one's own point of view (thank you, Obi-wan Kenobi) it is difficult to even get people who call themselves Christians to commit to the secure, unwavering Truth. Perhaps that is why these stories of the saint's lives are so scandalous to so many modern readers; after all, wouldn't it have been better if, rather than rushing to martyrdom, they had bided their time, working in the background, not being noticed overmuch by the pagan authorities, and so hope to change their society from within?

That is how, I think, most modern Christians would think. Of course, to me, this has disturbing parallels to the course of action advocated by Saruman to Gandalf in The Lord of the Rings; deploring, maybe, evils done along the way, but knowing that they lead to a greater good. That sort of thinking is something that I utterly reject. I am not saying that, for the health and salvation of a particular person (even, perhaps, of a particular community), in a particular time and particular place for particular reasons, the economia of the Church cannot be exercised, such that the Truth is proclaimed gradually, so as not to break the weakness of faith in some. But, when such a doctrine becomes our whole policy--when, to completely avoid the risk of offending anyone, we intentionally obfuscate, intentionally make vague the Truth of the claims of the Church--we begin to act in a way contrary to the teaching of Christ Himself.

I don't think it unreasonable to take His warning that "For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of man also be ashamed, when he comes in the glory of his Father with the holy angels" (Gospel of St. Mark VIII:38) very seriously.

And we look at the example of St. Blaise; the same boiling water that was intended for him as a torture convinced the soldiers of the Truth to which he was a witness and also killed the prideful governor who denied the power of God he saw demonstrated before him. In some ways, that cauldron of boiling water is symbolically like the Truth itself; those whose hearts were disposed toward it, who accepted it in humility, were saved--those who rejected it, and sought to explain it some other way, were killed by it. To me, this is both promise and warning, much like the verse from St. Mark's Gospel. If we, as Orthodox Christians, begin to take compromise positions--seeking, of course, not to offend our neighbors and family and acquaintances by telling them the Truth (when asked), then we do damage to not just our own souls, but to the credibility of the Church itself, and thus to Christ, who is both its bridegroom and head.

I am not saying we ought to beat people over the head with the claims of the Orthodox Church. We do not go on crusades. But when asked in the spirit of honest inquiry about those claims of the Church, to pretend that they are of little consequence in hopes of bringing someone into the communion is a disastrous proposal. Some would say, "But you need to do more than just speak the Truth, you have to speak the Truth in Love." Well, in my experience of childhood, there are times that my parents and my grandmother corrected me--in love--that involved my backside becoming red and smarting through a good spanking. I didn't enjoy it or even consider it very loving at the time, but in retrospect, I see now that what they were doing is correcting the seeds of very bad behavior that would have done me greater harm, in the long term, than the spanking. And I love and respect them for that. The same is true of those coming to the Church; the Lord says that you have to become as a little child to receive the kingdom of heaven (Gospel of St. Matthew XVIII:3). Literally, inquirers and catechumens are infants in the faith (indeed, some of us who have been in the Church a while are not much better than mewling babes ourselves), and they need to be treated that way. No matter how useful a good kitchen knife is for all sorts of things, you don't give one to a baby to play with.

Some people will probably say this is overly patronizing, but I don't think it is. Given the horrendous attrition rate of adult converts to Orthodoxy, I can only blame bad parenting. And part of that comes from just this refusal to say what we mean, and to mean what we say. In other words, sometimes, the Truth--and Love--hurts.

St. Blaise, lead us all to that Truth for which you struggled and suffered!

The Feast of the Presentation of Our Lord Jesus Christ in the Temple

2010-02-02T08:07:00.002-06:00

Troparion of the Meeting (Tone 1)

Rejoice, thou who art full of grace,
Mother of God and Virgin,
for from thee arose the Sun of Righteousness, Christ our God,
to give light to those in darkness.
Rejoice thou also, righteous Elder, who didst take in thine arms the Redeemer of our souls,
Who also gives us the grace of resurrection.

Kontakion of the Meeting (Tone 1)

Thou Who didst sanctify the Virgin's womb by Thy birth
and bless Simeon's hands as was fitting
hast now come to us and saved us, O Christ our God.
But grant peace in the midst of wars to Thy community,
and strengthen the Church which Thou hast loved,
O only Lover of mankind.

On the Feast of the Meeting of the Lord, the Church commemorates an important event in the earthly life of our Lord Jesus Christ (Lk 2: 22-40). On the 40th day after birth the God-Infant was taken to the Jerusalem Temple -- the centre of religious life of the God-chosen nation. By the Law of Moses (Lev 12) a woman, having given birth to a child of the male gender, was forbidden for 40 days to enter into the Temple of God. After this interval the mother came to the Temple with the child, so as to offer to the Lord thanksgiving and a purification sacrifice. The MostHoly Virgin, the Mother of God, did not have need for purification, since without defilement she had given birth to the Source of purity and sanctity, but in profound humility she submitted to the precepts of the Law.

At this time there lived at Jerusalem the righteous elder Simeon (the account about him is located under the day of his commemoration -- 3 February). It had been revealed to him that he would not die until he should behold Christ the Saviour. By inspiration from above, the pious elder went to the Temple at that very moment when the MostHoly Mother of God and Righteous Joseph had brought there the Infant Jesus, so as to fulfill the ritual ceremony of the Law. The God-Bearer Simeon took the God-Infant in his arms, and having given thanks to God, he uttered a prophecy about the Saviour of the world: "Now lettest Thou Thy servant depart, O Lord, with peace according to Thy word, wherefore hath mine eyes beheld Thy salvation, which Thou hast prepared before the face of all peoples, a light to the enlightening of gentiles and the glory of Thy people Israel" (Lk 2: 29-32). Righteous Simeon said to the MostHoly Virgin: "Behold, This One is set for the fall and rising up of many in Israel and for the sign spoken against, and for Thee Thyself a sword shalt pierce the soul, so that the thoughts of many hearts might be revealed" (Lk 2: 35).

At the Temple also the 84 year old widow Anna the Prophetess, daughter of Phanuel (Comm. 3 February), "who did not leave the temple, serving God both day and night in fasting and prayer. And she also at that time, having drawn near, glorified the Lord and spake about Him (the God-Infant) to all awaiting deliverance at Jerusalem" (Lk 2: 37-38).

Before the Birth of Christ, all righteous men and women lived by faith in the Future Messiah the Saviour of the world, and they awaited His coming. The final righteous ones of the closing Old Testament -- Righteous Simeon and the Prophetess Anna -- were deemed worthy to meet at the Temple the Bearer of the New Testament, in the Person of Whom both Divinity and humanity do meet.

The Feast of the Meeting of the Lord is among the most ancient feasts of the Christian Church. It is known, that on the day of this solemnity were proclaimed sermons by Sainted Bishops Methodios of Patara (+ 312), Cyril of Jerusalem (+ 360), Gregory the Theologian (+ 389), Amphylokios of Iconium (+ 394), Gregory of Nyssa (+ 400), and John Chrysostom (+ 407). But in spite of its early origin, this feast was not so solemnly celebrated until the VI Century. During the reign of Saint Justinian in the year 528, a catastrophe befell Antioch -- an earthquake, in which many people perished. And upon this misfortune there followed others. In the year 544 there appeared a pestilential plague, daily carrying off several thousand people. During these days of widespread travail, it was revealed to a certain pious Christian that the celebration of the Meeting of the Lord should be done more solemnly.

When at the day of the Meeting of the Lord the all-night vigil was finally made with church procession, the disasters at Byzantium ceased. In thanksgiving to God, the Church established in 544 that the Meeting of the Lord should be celebrated thus in perpetuity.

Church melodists adorned this feast with many a church work of song: in the 7th Century -- Sainted Andrew ArchBishop of Crete; in the 8th Century -- Sainted Cosma Bishop of Maium, Monk John Damascene, Sainted Germanos Patriarch of Constantinople; and in the 9th Century -- Sainted Joseph the Studite, Archbishop of Thessalonika.

Scripture Readings:

Hebrews 7:7-17

And without all contradiction the less is blessed by the better. And here men that die receive tithes; but there he [receiveth them], of whom it is testified that he liveth. And as I may say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. If therefore perfection were by the Levitical priesthood (for under it the people received the law) what further need [was there] that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For [it is] evident that our Lord sprang from Judas; of which tribe Moses spoke nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest, Who is made, not after the law of a carnal commandment, but after the power of an endless life. For he testifieth, Thou [art] a priest for ever after the order of Melchisedec.

Luke 2:22-40

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord; (As it is written in the law of the Lord, Every male that is the first born of his mother shall be called holy to the Lord) And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons. And behold, there was a man in Jerusalem, whose name [was] Simeon; and the same man [was] just and devout, waiting for the consolation of Israel: and the Holy Spirit was upon him. And it was revealed to him by the Holy Spirit, that he should not see death, before he had seen the Lord's Christ. And he came by the spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the law, Then he took him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: For my eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to enlighten the Gentiles, and the glory of thy people Israel. And Joseph and his mother marveled at those things which were spoken concerning him. And Simeon blessed them, and said to Mary his mother, Behold, this [child] is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (And a sword shall pierce through thy own soul also) that the thoughts of many hearts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher: she was of a great age, and had lived with a husband seven years from her virginity; And she [was] a widow of about eighty four years, who departed not from the temple, but served [God] with fastings and prayers night and day. And she coming in that instant, gave thanks likewise to the Lord, and spoke of him to all them that looked for redemption in Jerusalem. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and became strong in spirit, filled with wisdom: and the grace of God was upon him.

+Glory to Thee, O Lord, Glory to Thee!

St. Seiriol

2010-02-01T07:46:00.003-06:00

St. Seiriol lived in the sixth century, and after renouncing his royal heritage, he established for himself a cell at Penmon where he could practice the ascetic life. St. Seiriol had a great friendship with St. Cybi, who had established a monastery in Holyhead. The two friends would meet once a week, walking from their opposite ends of Anglesey to Llanerchymedd in order to pray together. Because St. Cybi would spend his journeys facing the rising sun in the morning on his way there, and the setting sun in the evening on his way back, and St. Seiriol had his back to the sun in both directions, they became known as 'Cybi the dark' and Seiriol the fair' respectively.

St. Seiriol’s fame as an ascetic and wonderworker spread over the land, and he was visited more frequently, until his place of meditation became a regular pilgrimage site. To find his peace once again he would walk to the headland and row out across the treacherous strait to a small island of limestone, known as Ynys Seiriol (Puffin Island). Here he built for himself another skete. The remains of a church are visible on the island and Saint Seiriol is said to be buried here.

The picture here is from the saint's original dwelling at Penmon. The building is known as St. Seiriol's Well, and the low stones on the right are said to be the remains of the original chapel and skete where the saint resided.

Troparion of St. Seiriol (Tone 4)

We hymn thee, O Father Seiriol,
for thou didst turn the Welsh wilderness into a fertile vineyard for the Lord.
By this our intercession, O Saint,
we implore thee to pray to Christ our God,
that our labours may be blessed and our souls may be saved.

Kontakion of St. Seiriol (Tone 2)

Thy radiant memory illuminates the ages, O holy Seiriol,
defying the darkness of apostacy and error.
May the day once more dawn when all Wales will confess the Faith of our Fathers
and keep festival to honour thee.

The Holy Martyrs Romanos, James, Philotheos, Hyperichios, Habib, Julian and Parigoreas

2010-01-29T11:53:00.000-06:00

from the Synaxarion:

The Holy Martyrs Romanos, James, Philotheos, Hyperichios, Habib, Julian and Parigoreas suffered in the year 297, during the persecution by Diocletian (284-305), in the city of Samosata (in Syria on the River Euphrates). They bravely denounced the foolish serving of idols, for which they were arrested and given over to various terrible tortures: they cut at their bodies with iron, they hung on their necks heavy iron fetters, they locked them up in prison, and finally, nailed their heads while suspended on a cross.

Holy Noble-Born David III the Restorer, Emperor of Iveria and Abkhazia

2010-01-26T07:55:00.000-06:00

from the Synaxarion:

Holy Noble-Born David III the Restorer, Emperor of Iveria and Abkhazia (1089-1125; by other accounts 1084-1125; in the contemporary writings of David IV the Builder), -- influenced the working of government, culture and church in Georgia. He was educated by his priest -- the monk Arsenii of Ikaltoi (+ 1127, Comm. 6 February), reknown for his theological and encyclopaeic learning.

The Georgian nation gave Holy Tsar David the title "Restorer" (Vozobnovitel') for his great efforts to renew Georgia for his great effort in the restoration of Georgia and the re-invigoration of the Georgian Orthodox Church. Georgia, mercilessly devastated by the Turks and suffering from internal strife, was united under the sceptre of David the Restorer into a strong centralised state. The Georgian Church, whose flourishing the tsar considered to be a guarantee for the security and unity of the state, became an object of his particular care. Saint David was distinguished for his deep piety -- he sacredly honoured the church canons and by his power kept and affirmed them. Through the initiative of Saint the Restorer, a Church Council was convened in the year 1103 at Ruisa, the decrees of which contributed to the strengthening of the canonical life of the Church and affirming church piety.

An highly educated man, Saint David patronised a diversity of sciences. He founded the scholarly academies at Gelatia and Ikaltoi. During the reign of Saint David the Restorer, tens of churches and monasteries were built in Georgia, and he built new cities and renewed old ones. The pious tsar displayed great concern for the well-being and prosperity of Georgian monasteries in Palestine and on Sinai, in Antioch and on Holy Mount Athos. When Saint David decided to erect a church in the name of the Great-Martyr George, to whose patronage he constantly resorted in his wars for liberation, Saint George appeared to him then in a vision and showed him the place for raising up the temple.

Thinking of peace-making as fulfillment of the Lord's commandment (Mt. 5: 9), Tsar David reconciled the Kipchak khan Atrak with the Ossetian people and brought peace into the Dar'yal' Valley.

In 1123, shortly before his death, the pious tsar liberated Armenia from Turkish dominion. He ordered churches to again be reconsecrated, having been transformed by the Turks into mosques. According to tradition, when the Tsar entered into one of the churches to the grave of his grandmother -- the spouse of the Armenian emperor Gagik I, and said: "Rejoice, Tsaritsa! God hath delivered thy church from the Hagarites", suddenly a voice was heard: "Thanks be to God!" The concern of Tsar David about reunion with the Armenian Church resulted in the convocation of a Church Council in the city of Ano, at which a part of the Armenian monophysite bishops swayed towards an acceptance of Orthodoxy (but in its entirety the Sobor did not arrive at the desired results). The patriotic efforts of Saint David did not hinder him from accomplishing spiritual efforts. From his early years the saint had the foundation of wisdom -- the fear of God (Proverbs 1: 7), inspiring him to good deeds and aims. A beloved preoccupation of saint David was the reading of Holy Scripture. The "Penitential Kanon" composed by him testifies to his profound spirituality, and consists of nine sorrowful and moving odes.

Sensing the approach of death, holy Tsar David composed a spiritual testimony in which, having transferred the ruling of the country to his son Dimitrii, he wrote: "Now doth the Divine Providence of the Righteous God call me away, and it summon to the destined kingdom... All that I have accomplished is by the power of the Venerable LifeCreating Wood of the Cross and to it I do account its Sign bringing me bliss". Having been communed the Holy Mysteries, "with praise on his lips he offered up his soul to the Lord in his 53rd year of life, on Saturday 24 January 1125". The Tsar was buried at Gelatia Monastery, under the entrance to the church at the gate. Some while later his relics, having been glorified by signs of Divine mercy, were transferred beneath the altar-table of the cathedral church. At the end of the 13th Century holy Tsar David III the Restorer was beatified, and a service then was composed to him. His commemoration is celebrated on 26 January.

The Monk-Martyr Anastasias the Persian

2010-01-22T07:47:00.001-06:00

from the Synaxarion:

The Monk-Martyr Anastasias the Persian was the son of a Persian sorcerer named Babo. As a pagan, he had the name Magundates and served in the armies of the Persian emperor Chosroes II, who in a victorious war against the Greeks in 614 ravaged the city of Jerusalem and carried away to Persia the Life-Creating Cross of the Lord. Great miracles occurred from the Cross of the Lord, and the Persians were astonished. The heart of young Magundates blazed up with the desire to learn in detail more about this sacred object. Asking everyone about the Holy Cross, the youth learned, that upon it the Lord Himself endured crucifixion for the salvation of mankind. He became acquainted with the truths of the Christian faith in the city of Chalcedon, where for a certain while the army of Chosroes was situated. He was baptized with the name Anastasias, and then accepted monasticism and dwelt for seven years in monastic works and efforts in one of the Jerusalem monasteries.

Reading about the acts of the holy martyrs, Saint Anastasias was inspired with the desire to imitate them. A mysterious dream in particular urged him to do this, which he had on Great Saturday, the day before the feast of the Resurrection of Christ. Having fallen asleep after his daily tasks, he beheld a radiant man, giving him a golden chalice filled with wine, with the words "take hold and drink". Driving from the chalice given him, he sensed an inexplicable delight. Saint Anastasias then perceived that this vision was a portent of his own martyr's end. He went secretly from the monastery to Palestinian Caesarea. There they arrested him for being a Christian and brought him to trial. The governor tried every which way to sway Saint Anastasias into a renunciation of Christ, threatening him with tortures and death and promising him honours and earthly blessings. But the saint remained unyielding. Then they subjected him to torture: they beat at him with canes, they lacerated his knees, they hung him up by the hands and tied an heavy stone to his feet, they exhausted him with confinement, and then wore him down with heavy work in the stone-quarry with other prisoners.

Finally, the governor summoned Saint Anastasias and demanded he say only the words: "I am not a Christian", promising him freedom. The holy martyr answered: "Let me be with this. Neither before thee, nor before others wilt I renounce my Lord, neither openly nor secretly even in sleep, and no one nowhere and in no way can compel me to do this while in my right mind". Then by order of the emperor Chosroes, they strangled the holy Martyr Anastasias (+ 628). After the death of Chosroes, the relics of the Monk-Martyr Anastasias were transferred to Palestine, to the Anastasias monastery.

St. Gregory Palamas on the Saints of the Church

2010-01-20T21:09:00.002-06:00

from his homily "On All Saints":

Truly "God is glorious in his saints." Let us call to mind the martyrs' superhuman struggles, how in the weakness of their flesh they put to shame the evil one's strength, disregarding pain and wounds as they struggled bodily against fire, sword, all different kinds of deadly tortures, patiently resisting while their flesh was cut, their joints dislocated and their bodies crushed, and keeping the confession of faith in Christ in its integrity, unharmed and unshaken. As a result there were bestowed on them the incontrovertible wisdom of the Spirit and the power to work miracles. Let us consider how the patience of holy men and women, how they willingly endured long periods of fasting, vigil and various other physical hardships as though they were not in the body, battling to the end against evil passions and all sorts of sin, in the invincible inner warfare against principalities, powers and spiritual wickedness. They wore away their outer selves and made them useless, but their inner man was renewed and deified by Him from whom they also received gifts of healing and mighty works. When we think on these matters and understand that they surpass human nature, we are filled with wonder and glorify God who gave them such grace and power. For even if their intentions were good and noble, without God's strength they could not have gone beyond the bounds of their nature and driven away the bodiless enemy while clothed in their bodies.

Fr. Seraphim of Platina on "Modern Life"

2010-01-18T07:05:00.002-06:00

from Orthodoxy and the Religion of the Future:

The life of self-centeredness and self-satisfaction lived by most of today's "Christians" is so all-pervading that it effectively seals them off from any understanding at all of spiritual life, and when such people do undertake "spiritual life," it is only as another form of self-satisfaction. [...] But this is not the Christian ideal at all, which if anything may be summed up as a fierce battle and struggle. The "contentment" and "peace" described in these contemporary "spiritual" movements are quite manifestly the product of spiritual deception, of spiritual self-satisfaction--which is the absolute death of God-oriented spiritual life. [...] Christian spirituality is formed in the arduous struggle to acquire the eternal Kingdom of Heaven, which fully begins only with the dissolution of this temporal world, and the true Christian struggler never finds repose even in the foretastes of eternal blessedness which might be vouchsafed to him in this life; but the Eastern religions, to which the Kingdom of Heaven has not been revealed, strive only to acquire psychic states which begin and end in this life.

The Monk John the Tent-Dweller

2010-01-15T07:42:00.001-06:00

From the Synaxarion:

The Monk John the Tent-Dweller was the son of rich and illustrious parents living in Constantinople during the Fifth Century, and he received a fine education. He loved to read spiritual books, and having perceived the vanity of secular life, he preferred "rather than the broad path one that was narrow and infirm and extremely rigorous". Having persuaded his parents to give him a Gospel, he set out secretly to Bithynia. At the monastery "Unceasing Vigilance" he received monastic tonsure. The young monk began to asceticize with zeal, astonishing his brethren with unceasing prayer, humble obedience, strict abstinence and perseverance at work.

After six years he began to undergo temptations: thoughts about his parents, about their love and fondness, about their sorrow -- all this began to overtake the young ascetic.

Saint John disclosed his situation to the archimandrite and he asked to be released from the monastery, and he besought the brethren not to forget him in their prayers, hoping that by their prayers he would with the help of God, both see his parents and overcome the snares of the devil. The archimandrite gave him his blessing.

Saint John returned to Constantinople in the clothes of a beggar, and known to no one. He settled at the gates of his parental home. The parents sent him food from their table, for the sake of Christ. For three years, oppressed and insulted, he lived in a tent (or hut), enduring cold and frost, unceasingly conversing with the Lord and the holy Angels. Always with him was the Gospel, given him by his parents, and from which he unceasingly gathered out sayings of life eternal. Before his death the Lord appeared in a vision to the monk, revealing that the end of his sorrows was approaching and that after three days he would be taken up into the Heavenly Kingdom.

Only then did the saint show his parents the Gospel, which they had given him shortly before he had left his parental home. The parents recognized their son. With tears of joy they hugged him simultaneously with tears of sorrow, in that he had endured privation for so long at the very gates of his parental home. Saint John gave final instructions to his parents to bury him on the spot where stood his tent, and to put in the grave the beggar's rags that he wore during life.

The saint died in the mid Fifth Century, when he was not yet 25 years of age. On the place of his burial the parents built a church to God and alongside it an house of hospitality for strangers. In the Twelth Century the head of the saint was taken by Crusaders to Besacon (in France), and the other relics of the saint were taken to Rome.

Celtic and Anglo-Saxon Christianity

2010-01-13T20:41:00.000-06:00

I was recently invited on an internet radio show, The Black Fridays, to talk about Christianity as it existed in the Pre-Norman period of British history. The title links to the Fridays' webpage, where you can listen to yours truly expound on the topic for a bit. While the information I gave out was sound, I fear I was a little scatter-shot in the approach. It was much more conversational, and less informational, than I might have preferred. So, I thought that I'd give a little outline, more or less, to make things make more sense (if people bother to read this at all).

Despite all the craziness and weirdness that has been published about the Celts in the last few decades, the truth is we really do not know all that much about their indigenous religion. There is a good reason for this; they didn't write things down. It was only after the Christian era that Celtic myths, legends, and stories were compiled by Christian monks, for the reason of preserving them. The Celts are a curious people, though, because of their seeming uniqueness in Christian history. With few exceptions, the Celts converted to Christianity without suffering martyrdoms or conquests. They simply embraced the religion--and it flowered in the British Isles in beautiful ways for centuries.

The indigenous Celtic Church seems to have been, from its beginning, eastern in orientation. Legend has it that St. Joseph of Arimathea brought the Christian faith to Brittania near the time of the destruction of the Jewish temple in Jerusalem in AD 70. These early Christians, many of whom knew Christ and the Apostles, brought with them the Johannine traditions (liturgical and calendrical) that marked them as having continuity with the other communities founded by the beloved disciple. The Celtic Christians also kept to some of the same customs as the Jewish Christians, even into late period, such as the matrilineal descent of kings, and the vocation of priesthood passed down through families.

It is into this world that one of the most famous of the Celtic Christians was born--St. David, who became the Patron of Wales. His mother, St. Nona, was a nun who had been raped by sea-raiding pirates, probably from Ireland. She gave birth to him at the spot known now as St. Non's Well, in modern Pembrokeshire, and a stream of water sprang up from the earth. St. David is connected, also, to the legends of King Arthur; while the sources do not agree on their exact relationship, they all agree that he was a relative of the historical Arthur. Indeed, at least one of the legendary accounts say that he presided at the Mass at Arthur's coronation as King of the Britons. St. David was renown for the strictness of his asceticism, and for his love for his flock. He lived a life of astounding holiness, and was known to have been responsible for the rebuilding of the chapel at Glastonbury--where St. Joseph had first brought the Christian Faith to the Isle centuries before. So strong was the connection between St. David and these early Jewish Christians who came to Brittania seeking refuge from persecution at the fringes of the Roman Empire, that he went on pilgrimage to Jerusalem, where he was consecrated as a bishop. Thus it is that, alone of episcopal sees in the West, the bishops of St. David's could trace their apostolic succession, not to Rome, but to the mother church in Jerusalem at St. James the Just, the brother of the Lord.

The next century and a half following the repose of St. David saw much trouble in the Isles. The Western Empire had fallen; the Legions, that for so long had protected the British Celts, had been recalled to the continent, never to return. Raiders, first from the pagan Irish, then from the Angles, Saxons, Jutes, and Frisians began to pillage the Isle of the Mighty. Then, as the European continent became embroiled in warfare through the migrations of the Goths and the Vandals, these Germanic invaders came to Britain to stay. Eventually, over the next century or so, there were established the Heptarchy--the seven kingdoms of Old England: Wessex, East Anglia, Mercia, Northumbria, Kent, Sussex, and Essex.

After years of struggle with the indigenous Celtic Britons, the Anglo-Saxons kingdoms were, one by one, brought into the Christian fold...mostly through the missionary activities of their Celtic neighbors. Christianity flourished under the Christianized Anglo-Saxon kingdoms until the year 1066.

It was then that William the Bastard (whose good press would later label as "the Conqueror") landed in England, with the backing of the Roman Pope, launching a proto-crusade to bring the local church in Britain firmly under Roman domination, where it was to stay until the English Reformation, which established the English Church as its own entity apart from both the Orthodox and Roman Catholic communions. The systematic repression of the indigenous church in Britain was carried out with exceptional thoroughness; Celtic and Anglo-Saxon churches were demolished, and new, Norman-styled churches were constructed over their ruins. The local clergy were cast from office, and new bishops from Normandy were brought in to replace them. In fact, the last Anglo-Saxon bishop died in 1069, anathematizing the Pope of Rome.

Of the curious links to the Orthodox east, aside from the foundations of the Church in Britainnia with St. Joseph, and the introduction of monasticism from the Egyptian desert fathers, the links to Constantinople, curiously, come precisely through the Scandinavians who caused so much grief during the period of the Heptarchy. The viking trade routes through what is now Russia, with their major center of power being in Kiev, provided a vehicle for Eastern Roman trade and contact to Britain. This is proved by the fact that, in so many of the Anglo-Saxon archaeological finds, the golden byzant, the official coin of the Byzantine Empire, is found more than any other foreign coinage. Indeed, when the last Saxon king of England, Harold Godwinson, was defeated at the Battle of Hastings, his wife and son fled to, of all places, Kiev Rus to live out their days in exile.

Hopefully, this will help you make some sense of the podcast. I hope you enjoy! If you do, please be sure to leave some comments on The Black Fridays' message board.

A Medieval Welsh Poem

2010-01-13T08:43:00.003-06:00

"The Advice of Addaon"

I asked all the priests of the world,
The bishops and judges,
What most profits the soul.

The Lord's prayer, the Beati and holy creed,
All sung for the sake of the soul,
Are best practiced until Judgment Day.

If only you shape your own path
And build up peace,
You shall see no end of mercy.

Feed the hungry and clothe the naked,
Sing out in praise,
For you have escaped the Devil's number.

But the proud and idle, pain on their flesh
On account of excess,
Must be winnowed until they are pure.

Too much sleep, drunkenness and sipping of mead,
Too much pandering to the body,
That is their sweet bitterness before Judgment Day.

They who commit perjury for land and deceive their Lord,
Who pour scorn on the humble,
Shall know regret on Judgment Day.

By rising for matins and by midnight vigils,
By praying to the saints,
Every Christian shall receive forgiveness.

On the Feast of the Circumcision of Christ, and Judaizers

2009-12-31T08:47:00.004-06:00

Christ is born!

For many reasons, I have not been able to post much lately. However, I wanted to get a good Christmas post in while the Feast is still going on, and so here we are. Yesterday marked the mid-point of the feast, the sixth of the twelve days during which we celebrate the Nativity of Our Lord and God and Savior Jesus Christ, according to the flesh. Today, the seventh day, is the even of another feast which is sometimes forgotten between the the first day of Christmas, and Theophany (twelve days later), and that is the Circumcision of Christ.

Of course, there are questions like "Why would we celebrate that?" Especially when St. Paul urges the Gentile Christians not to be circumcised. In fact, St. Paul was the defender of the Orthodox position at the first council of the Church, in Jerusalem, recorded in Acts 15; the only aspects of the Law required of Gentile Christians was to refrain from eating blood, or from animals that had been strangled, or meat offered to idols, and not to engage in fornication. So why the Feast of the Circumcision of Christ?

Well, the answer for that lies in the epistles of St. Paul as well. In fact, in addition to the rather striking statement in 1 Corinthians, chapter seven, "Was any one at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was any one at the time of his call uncircumcised? Let him not seek circumcision. For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God," St. Paul also gives a good defense of not only this matter, but of those who would seek to Judaize in general in the Epistle to the Galatians (III:2-29):

Let me ask you only this: Did you receive the Spirit by works of the law, or by hearing with faith? Are you so foolish? Having begun with the Spirit, are you now ending with the flesh? Did you experience so many things in vain? -- if it really is in vain. Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith? Thus Abraham "believed God, and it was reckoned to him as righteousness." So you see that it is men of faith who are the sons of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." So then, those who are men of faith are blessed with Abraham who had faith. For all who rely on works of the law are under a curse; for it is written, "Cursed be every one who does not abide by all things written in the book of the law, and do them." Now it is evident that no man is justified before God by the law; for "He who through faith is righteous shall live"; but the law does not rest on faith, for "He who does them shall live by them." Christ redeemed us from the curse of the law, having become a curse for us -- for it is written, "Cursed be every one who hangs on a tree" -- that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith. To give a human example, brethren: no one annuls even a man's will, or adds to it, once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, "And to offsprings," referring to many; but, referring to one, "And to your offspring," which is Christ. This is what I mean: the law, which came four hundred and thirty years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance is by the law, it is no longer by promise; but God gave it to Abraham by a promise. Why then the law? It was added because of transgressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. Now an intermediary implies more than one; but God is one. Is the law then against the promises of God? Certainly not; for if a law had been given which could make alive, then righteousness would indeed be by the law. But the scripture consigned all things to sin, that what was promised to faith in Jesus Christ might be given to those who believe. Now before faith came, we were confined under the law, kept under restraint until faith should be revealed. So that the law was our custodian until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a custodian; for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

So there we have it. Christ was circumcised according to the Law so that the Law could be fulfilled in one of Abraham's offspring, that the nations might be blessed through him. And so it is that the need for circumcision according to the Law has passed away, along with the other strictures of the Law not outlined by the Holy Apostles in Acts 15. If you have been baptized into Christ, you have put on Christ--St. Paul seems to take his statement there quite literally. There is no need to Judaize in order to be saved.

This is especially important, this time of year, because there are certain among the heterodox who made vicious slander about the birth of the Lord, saying that the early Church apostatized and "moved" the celebration to the Birth of Christ in order to coincide with the pagan festivals centered on the Winter Solstice, such as that of Sol Invictus or Mithras or the indigenous Celtic religion. Many of these people make much of the association of examples from Christ's life and how they fit the "pattern" established by the Jewish festivals. And since there is no festival, in the Mosaic Law, for midwinter, they conclude that the celebration of Christmas is, in fact, an error that became popular to give Christians something to do while their pagan neighbors were partying during midwinter.

Of course, there is a Jewish festival in midwinter--Hanukkah, the Feast of Lights. Of course, the Miracle of the Lamps occurs in the Maccabees, scriptures that have been excised not only from the Old Testament that the Protestants use, but also from the scriptures used by modern Jews (who, nevertheless, celebrate the festival for eight nights). The significance of the number eight here should mean something too--for, since the earliest times, the number eight has been associated with Christ. The Kingdom of Heaven is called the Eighth Day, and the whole of the new creation is centered on the theological significance of the perfection of Christ, who is both Alpha and Omega, origin and ending, the summation of all things. So, if the Light burned for eight days in the temple, through a miracle, why do we fail to see that the True Light burned for eight days in a cave in Bethlehem of Judea, in a manger of beasts, revealing for us that He was both Truly God and Truly Man, and that the uncontainable, uncircumscribable God, submitted to the circumcision of His flesh to as evidence of His equality with us in His taking on flesh. In submitting to circumcision, He proved His humanity--He was able to be cut, to have that flesh which He put on removed, foreshadowing for those with eyes to see it, His passion and the pains which He would suffer for us all.

Christmas, then, is not the Christian appropriation of some pagan feast, but the fulfillment of yet another Jewish one; and in keeping it properly, with all the attendant days of the twelve day feast, we see that on the eighth day, Christ is circumcised in the flesh, so that we might be free of the law and can be circumcised in our hearts. And thus, the arguments of those who would try to destroy the importance of the Feast of the Nativity, or Christmas, by calling it a pagan feast do so at their own peril: for to deny that significance of the Feast where we celebrate the Incarnation (which includes the Feasts of the Nativity, the Synaxis of the Mother of God, the Circumcision of Christ, and culminates with the Theophany, that is, the revealing of His Godhood at His baptism in the Jordan) is to deny that He is the God made man, the Savior of the world, who put on flesh for our sake and suffered that we might be free of the curse of sin and death. Woe to those who deny His Divinity! But greater woe to those who deny His humanity, for, as St. Gregory the Theologian so eloquently stated, "That which is unassumed is unhealed." If Christ is not fully man, in addition to being fully God, then whatever part of Him was not totally as we are, that same part was not redeemed by Him for us. And to say that He was not the perfect sacrifice for sin is the same thing as saying that He is not the Savior, not the Christ.

So, in the spirit of Christmas, let us leave such foolish notions alone, and remember that:

Kontakion of the Feast (Tone 3)

Today the Virgin gives birth to the Transcendent One,
and the earth offers a cave to the Unapproachable One.
Angels with Shepherds glorify Him,
the wise men journey with the star;
since for our sake the eternal God was born as a little child.

The Ten Holy Martyrs of Crete

2009-12-23T09:35:00.000-06:00

from the Synaxarion:

The Ten Holy Martyrs of Crete: Theodulus, Satorninus, Euporus, Gelasius, Eunician, Zoticus, Pompius, Agathopus, Basilides and Evarestus suffered for Christ during the III Century under the emperor Decius (249-251). The governor of Crete, named Decius just like the emperor, fiercely persecuted the Cretan Church. One time there were brought before him 10 Christians from various cities of Crete, who at the trial steadfastly confessed their faith in Christ and refused to worship idols. Over the course of 30 days they were subjected to cruel tortures, and with the help of God they all persevered, glorifying God. Before their death they prayed, that the Lord would enlighten their torturers with the light of the true faith. All the saints were beheaded.

The Holy Prophet Daniel and the Three Holy Youths

2009-12-17T07:03:00.003-06:00

from the Synaxarion:

The Holy Prophet Daniel and the Three Holy Youths Ananias, Azarias and Misael: In the years following 600 B.C. Jerusalem was conquered by the Babylonians, the Temple built by Solomon was destroyed, and many of the Israelite people were led away into the Babylonian Captivity. Among the captives were also the illustrious youths Daniel, Ananias, Azarias and Misael. The emperor of Babylon, Nebuchadnessar, gave orders to instruct them in the Chaldean wisdom, and to dress them in finery at his court. But they, in cleaving to the commandments of their faith, refused the extravagance and led a strict manner of life; they indeed sustained themselves on only vegetables and water. The Lord granted them wisdom, and to Saint Daniel -- the gift of perspicacity and the interpretation of dreams. The holy Prophet Daniel, having preserved sacred faith in the One God and trusting on His almighty help, in his wisdom surpassed all the Chaldean astrologers and sorcerers, and was made a confidant to the emperor Nebuchadnessar. One time Nebuchadnessar had a strange dream, which terrified him, but upon awakening he forgot the details of the vision. The Babylonian wise-men seemed powerless to learn what the emperor had dreamt. Thereupon the holy Prophet Daniel gave glory before all to the power of the True God, revealing not only the content of the dream, but also its prophetic significance. After this Daniel was elevated by the emperor to be a lord of the realm of Babylonia.

During these times the emperor Nebuchadnessar gave orders to erect in his likeness -- an huge statue, to which it was decreed to accord the honours befitting a god. For their refusal to do this, the three holy lads -- Ananias, Azarias and Misael -- were thrust into a burning fiery furnace. The flames shot out over the furnace 49 cubits, felling the Chaldeans standing about, but the holy lads walked amidst the flames, offering up prayer and psalmody to the Lord (Dan. 3: 26-90). The Angel of the Lord in appearing made cool the flames, and the lads remained unharmed. The emperor, upon seeing this, commanded them to come out, and was converted to the True God.

Under the following emperor Balthasar, Saint Daniel interpreted a mysterious inscription ("Mene, Takel, Phares"), which had appeared on the wall of the palace during the time of a banquet (Dan. 5: 1-31), which foretold the downfall of the Babylonian realm. Under the Persian emperor Darius, Saint Daniel was slandered by his enemies, and was thrown into a den with hungry lions, but they did not touch him, and he remained unharmed. The emperor Darius then in rejoicing over Daniel gave orders throughout all his realm to worship the God of Daniel, "since that He is the Living and Ever-Existing God, and His Kingdom is unbounded, and His sovereignty is without end" (Dan. 6: 1-29). The holy Prophet Daniel sorrowed deeply for his people, who then were undergoing righteous chastisement for a multitude of sins and offenses, for transgressing the laws of God, -- resulting in the grievous Babylonian Captivity and the destruction of Jerusalem: "My God, incline Thine ear and hearken, open Thine eyes and look upon our desolation and upon the city, in which is spoken Thine Name; wherefore do we make our supplication before Thee, trusting in hope not upon our own righteousness, but upon Thy great mercy" (Dan. 9: 18). By his righteous life and prayer for the redeeming of the iniquity of his people, there was revealed to the holy prophet the destiny of the nation of Israel and the fate of all the world.

During the interpretation of the dream of the emperor Nebuchadnessar, the Prophet Daniel declared about the kingdoms replacing one another and about the great final kingdom -- the Kingdom of our Lord Jesus Christ (Dan. 2: 44). The prophetic vision about the seventy of weeks (Dan. 9: 24-27) tells the world about the signs of the First and the Second Comings of the Lord Jesus Christ and is connected with those events (Dan. 12: 1-12). Saint Daniel interceded for his people before the successor to Darius, the emperor Cyrus, who esteemed him highly, and who decreed freedom for the Israelite people. Daniel himself and his fellows Ananias, Azarias and Misael, all survived into old age, but died in captivity. According to the testimony of Sainted Cyril of Alexandria (Comm. 9 June), Saints Ananias, Azarias and Misael were beheaded on orders of the Persian emperor Chambyses.

Troparion of the Holy Prophet Daniel and the Three Children (Tone 4)
Great are the achievements of faith!/ In the fountain of flame, as in refreshing water,/ the Three Holy Children rejoiced./ And the Prophet Daniel proved a shepherd of lions as of sheep./ By their prayers, O Christ our God, save our souls.

Kontakion of the Prophet Daniel (Tone 3)
When thy pure heart was purged by the Spirit,/ thou didst become a vessel of clear prophecy;/ for thou seest things afar off as though they were close at hand./ Thou didst tame the lions when thou wast cast into their den./ Therefore we honour thee, O blessed Prophet, glorious Daniel.

Kontakion of the Three Children in Babylon (Tone 2)
An image made with hands you would not worship, O thrice blessed three;/ but protected by the ineffable Essence you were glorified in your ordeal by fire./ From the midst of the devouring flames you called upon God, crying:/ Hasten, O compassionate One,/ in Thy mercy come to our aid,/ for if Thou willest Thou canst.

Some Thoughts about Today's Gospel

2009-12-16T07:16:00.001-06:00

I published some thoughts about today's Scripture lesson at the DC blog. If you are interested in reading them, you can do that here.

The Monk Pardus the Hermit

2009-12-15T06:56:00.001-06:00

from the Synaxarion:

The Monk Pardus the Hermit, a Roman, was involved in his youth with the teamster's craft. One time when he set off to Jericho, a boy accidentally fell under the legs of his camels. The camels trampled the boy to death. Shaken by this occurrence, Pardus took monastic vows, and withdrew to Mount Arion. Thinking himself under the condemnation of a murderer, and seeking a punishment of death, the Monk Pardus entered the cave-den of a lion. He poked the wild beast and prodded it with a spear so that the lion would rend him apart, but the creature would not touch the hermit. The Monk Pardus then took off his clothes and lay down upon the path that the lion would take for water. But even here, the lion merely leaped over the hermit. And the elder then perceived, that he had been forgiven by the Lord. Having returned to his mountain, the Monk Pardus dwelt there in fasting and prayer until the end of his days. He died in the 4th Century.

St. Herman of Alaska

2009-12-12T10:55:00.002-06:00

Troparion (Tone 4)

O blessed Father Herman of Alaska,
North star of Christ's holy Church,
The light of your holy life and great deeds
Guides those who follow the Orthodox way.
Together we lift high the Holy Cross
You planted firmly in America.
Let all behold and glorify Jesus Christ,
Singing his holy Resurrection.

Kontakion (Tone 3)

The eternal light of Christ our Savior
Guided you, blessed Father Herman,
On your evangelical journey to America
To proclaim the Gospel of peace.
Now you stand before the throne of glory;
Intercede for your land and its people:
Peace for the world and salvation for our souls!

The Holy Martyr Mirax

2009-12-11T06:02:00.001-06:00

from the Synaxarion:

The Holy Martyr Mirax was born into a Christian family that lived in the city of Tennes (Egypt) during the VII Century. He was raised in piety, but yielded to demonic temptation and renounced the Holy Cross, going over to the ruler of Egypt named Amir, and taking up sword in hand he entered into the service of the Arabs. His parents, grieving over the terrible downfall of their son, prayed for him incessantly. And then the grace of God illumined the heart of the prodigal. He deeply repented and returned home. His parents counselled him to openly declare about his fall into darkness and his repentance. Saint Mirax obeyed them. The ruler condemned him to tortures, after which the saint was beheaded and cast into the sea (this occurred not earlier than the year 640).

Holy Martyr Mirax, pray to God for us!

Thoughts on the Conception of the Theotokos

2009-12-09T07:33:00.000-06:00

Can be read here.

St. John the Silent

2009-12-03T08:41:00.002-06:00

from the Synaxarion:

The Monk John the Silent was born in about the year 454 in the city of Armenian Nicopolis, into the family of a military-commander named Enkratios and his wife Euphemia. The boy early on began to study Holy Scripture and with all his heart he loved solitude and prayer.

With the portion of inheritance coming to him after the death of his parents, the youth John built a church in the Name of the Most Holy Mother of God. At 18 years of age John together with 10 monks lived nearby the church, in fasting, prayer and temperance. At the request of the citizens of the city of Colonia, the Sebasteia metropolitan ordained the 28 year old John as bishop of the Colonia Church. Having assumed ecclesial governance, the saint did not alter his strict ascetic manner of life. Under the influence of the saint in a Christian manner lived also his kinsfolk -- his brother Pergamios (an associate of the emperors Zenon and Anastasius) and his nephew Theodore (an associate of the emperor Justinian).

In John's tenth year as bishop, the governance in Armenia was assumed by Pazinikos, the husband of the saint's sister, Maria. The new governor began forcibly to interfere in spiritual and ecclesiastical matters. Unrest arose within the church. Saint John thereupon set off to Constantinople and through archbishop Euphymios he besought the emperor Zenon to defend the Armenian Church from the churlish encroachments.

Overwhelmed by worldly quarrels, John secretly left his bishopric and sailed to Jerusalem. With tears he besought God to show him the place, where he might live and find salvation. A bright star appeared, which led Saint John to the Lavra monastery of the Monk Sava. John, concealing his bishop's dignity, was accepted amidst the brethren as a simple novice. Under the guidance of the hegumen Saint Sava (Comm. 5 December), the Monk John for more than 4 years fulfilled obedience at very heavy work in the construction of a vagrants home, and of a monastery for newly-made monks. Seeing Saint John's humility and love of toil, Saint Sava reckoned him worthy of ordination to presbyter. But Saint John had happened to reveal his secret to the Jerusalem Patriarch Elias (494-517), and with the blessing of this primate of the Jerusalem Church, the Monk John took a vow of silence. Soon the Lord also revealed Saint John's secret to the Monk Sava. The Monk John spent four years in his cell, receiving no one and not going out even for church.

Desirous of ever greater solitude and increased abstinence, the Monk John quit the Lavra and withdrew into the wilderness, where he spent more than nine years, nourishing himself off of the grasses. Here he survived a devastating incursion of the Saracens and did not perish, only because that the Lord sent him a defender, -- a ferocious lion, at the sight of which the enemy, which more than once seeking to kill the monk, instead scattered in fright. Tradition speaks of many a miracle, effected through the prayer of the Monk John during this time in the wilderness.

When the holy hegumen Saint Sava returned, having for an extended period gone off to Scythopolis, he persuaded the Monk John to forsake the wilderness and again resettle at the monastery. And after this, the Lord in miraculous manner revealed to everyone at the Lavra, that Saint John was actually a bishop.

When the Monk John reached age seventy, his holy and God-bearing spiritual father Saint Sava died. The saint grieved deeply over this demise. Saint Sava appeared to him in a vision, and having consoled him, he foretold, that there was much toil ahead in the struggle with heresy. And actually, Saint John did have to forsake his cell so as to strengthen the brethren in the struggle with the heresy of the Origenists.

The Monk John the Silent spent 66 years at the Lavra of the Monk Sava the Sanctified. By his constant ascetic efforts, by his untiring prayer and humble wisdom, the Monk John acquired the grace of the Holy Spirit: through his prayer happened many a miracle, the secret thoughts of people were discerned by the saint, he healed the sick and the demoniac, and even during his life he saved from certain destruction those invoking his name, and from a fig-tree seed thrown by the saint onto dry soil there sprouted up a beautiful and fruitful tree.
The Monk John the Silent expired to the Lord at age 104 in peace.

The Shipwreck, or Salvation May Not Be What You Think

2009-11-27T18:15:00.003-06:00

Like many converts to Orthodoxy, I have family who are firmly Protestant and, moreover, make use of opportunities of family gatherings to challenge me (or, as they would put it, save my soul from the cult I've joined). As a catechumen, and the first year or so after reception into the Church, I--somewhat shamefully--took great delight in these arguments and heated discussions over the festive dinner table. This was wrong, I regret it deeply, and, unfortunately, it has set a now hostile tone for whenever certain members of my family are present.

However, at yesterday's American Thanksgiving celebration (held this year at the home of my parents, and prepared almost exclusively my yours truly and my mother, the handmaiden of God, Ita), I found myself once again set upon by those who think that I have damned my soul by joining the Orthodox Church. It is, after all, too "Catholic" (because of the liturgical worship, priests, going to Confession); it is also, simultaneously, too "pagan" (because we pray to the Saints, who are leftover pagan gods, and worship Mary as a mother-goddess). Sigh. Now, interspersed among the fundagelicals and pentecostals in the family, there are also a few mainline protestants (primarily of the Methodist stripe), who are about as broadly and ecumenically minded as it comes. We have different issues than I have with the other family members, but, God bless my Methodist grandmother, she sought to deliver me from the post-dressing harangue by saying "As long as he believes in Jesus and is saved, that's good enough for me, and should be good enough for anyone who calls themselves a Christian."

Of course, this prompted one of my mother's first cousins to ask me if I was "saved."

I should have just said "Yes." Lord help me, I should have and ended it right there. But, instead, I have an honest answer with "Not yet, but I'm working on it."

Instead of giving you the blow by blow account of what I said (for, unlike Plato, I am no good at writing dialogues), I shall simply summarize my thoughts on the matter in straight prose, with, I hope, fewer words and less digressions from the main topic:

In thinking about salvation, let us leave aside proof texts for a bit. As Abelard pointed out, the Bible is just a text, from which one can get a yes and a no answer for almost any question. That is to say, it is a text that is not meant to be used as a systematic treatise; one gains one's understanding of the instructional material therein (especially St. Paul's Epistles, from which any argument on salvation would draw) through the eyes of interpretation, whatever interpretive framework to which one may subscribe. Since this would not be fruitful, let us begin another method of understanding...one that looks at the point of such stories as we may find, and try to tease out the symbolic meaning therein. That is, after all, the primary method through which the Lord taught those who did not understand Him.

On the topic of "salvation" one story, in particular, stands out to me from the New Testament. In The Acts of the Apostles, the twenty-seventh chapter, St. Paul is on a ship on the way to Rome to be judged. The ship encounters a terrifying storm, but St. Paul assures all aboard that, while he was praying, an angel appeared to him and assured him that all the people on the ship would be saved.

As you may recall, after he made this declaration, the ship continued being battered by the winds and tossed by the waves for some fourteen days. Most of the cargo had been tossed overboard, trying to keep the ship afloat, and the scriptures tell us that the men on board had not eaten for many days. St. Paul instructed them to eat (for which he gave thanks to God--perhaps even performed the Eucharistic service?), after which, the rest of the food on board was thrown into the sea. After this most desperate action, the sighted land; attempting to anchor the ship in a bay, the ship ran aground and was wrecked. The centurion in charge commanded everyone to jump overboard and to swim to shore. And all aboard were, indeed, saved.

But note here that God did not calm the seas, as He had for His disciples upon the Sea of Galilee; nor did He even provide them a safe harbor in which to anchor their ship. Instead, the ship was wrecked, and the people swam to land. One could even say, they saved themselves with their efforts. Does this mean that St. Paul lied? Surely the same angel that God sent to tell him they would be saved could have saved them in a more direct fashion? Was it mere human agency and determination that got those men to the shore?

Perhaps it was. But it was also God who did what He said--no one who was on the ship was drowned or lost at sea. Human agency and Divine agency cooperated together to accomplish the Divine will. There is no contradiction here. These men could not have been saved from the sea if God had not willed it; nor could they have been saved from the sea if they had refused to swim.

This is the context, then, in which I answer questions about my salvation. I have been ordered to jump overboard and swim. I am swimming--somewhat fitfully and taking on a lot of water from time to time, but that is the nature of the contest. If I were to give up, and let myself sink, I would not be saved. But, having faith means believing that God will give me the strength to continue to swim, if I continue to swim. This is what St. Paul meant when he said to the Church at Philippi "work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure." (Philippians 2:12-13).

It is God's good pleasure for us to be saved, and it is for us to work toward that salvation, through the power of God at work in us (that would be, the Holy Spirit, through communion with the Church). So no, I am not "saved." It would be presumptuous in the extreme for me to say so. But I am working toward salvation--badly, falling constantly, failing to keep even the simplest of the Lord's commandments--but refusing to give up or give in, because to stop would bring the only certainty a man can have, which is being given up over to sin and death.

My (and the Blog's) Patronal Feast!

2009-11-14T08:47:00.003-06:00

from The Synaxarion:

Saint Justinian, a major figure in the history of the Byzantine state, was also a great champion of Orthodoxy, a builder of churches and a Church writer, and he was of Slavic descent -- born in Bulgaria. During his reign (527-565) Byzantium won glory with military victories in Persia, Africa, Italy, -- as a result of which paganism was decisively rooted amongst the Germanic Vandal and West-Goth tribes. By command of the emperor Justinian the pagan schools in Athens were closed. With the aim of spreading Christianity through the regions of Asia Minor, Justinian sent there the bishop of Ephesus John, who baptised more than 70 thousand pagans. The emperor gave orders to build 90 churches for the newly-converted, and he generously supported church construction within the empire. His finest structures of the time are considered to be the monastery at Sinai, and the church of Saint Sophia at Constantinople. Under Saint Justinian many a church was built in the name of our Most Holy Lady Mother of God. Being a man of quite diverse an education, Saint Justinian assiduously concerned himself over the education of clergy and monks, ordering them to be instructed in rhetoric, in philosophy and in theology.

The right-believing sovereign devoted much attention and effort into the struggle with the Origenists of his time, who then were reviving the Nestorian heresy. Against their heretical speculations was composed the Church-hymn "Only-Begotten Son and Immortal Word of God, Who for our salvation...", and he commanded its singing as obligatory in the churches. From that time through the present day this hymn is sung in the Divine Liturgy before the Small Entrance [i.e. 2nd Antiphon]. At the command of the sovereign, in the year 553 was convened the Fifth Ecumenical Council, censuring the teachings of Origen and affirming the definitions of the Fourth Ecumenical Council at Chalcedon. The holy Emperor Justinian about orderly rule and law within the realm. Under his guidance and supervision was compiled a complete compendium of Roman laws, which has come down to us as a codex of law known as "the Justinian Codex". The "Novellae" (i.e. "Church-laws") of Justinian find inclusion in all the variants of the Russian Church-law Nomo-Kanon Books.

In his personal life, Saint Justinian was strictly pious, and he zealously fasted quite often. The holy Emperor Justinian died in the year 565.

The Feast of St. John Chrysostom

2009-11-13T08:07:00.005-06:00

Troparion of St John Chrysostom (Tone 8)

Grace shining forth from thy lips like a beacon hast enlightened the universe,
thou hast revealed to the world the riches of poverty and shown to us the height of humility.
Teaching us by thy words, O Father John Chrysostom, intercede
before the Word, Christ our God, to save our souls.

Kontakion of St John Chrysostom (Tone 2)

From the heavens hast thou received divine grace,
and by thy lips thou dost teach all men to worship the one God in Trinity.
O John Chrysostom, all-blessed and righteous one,
rightly do we acclaim thee;
for thou art our teacher, revealing things divine.

Today's Lectionary Readings:

1 Thessalonians 2:14-19

14 For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things from your own countrymen, even as they [have] from the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always: for the wrath is come upon them to the uttermost. 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. 18 Wherefore we would have come to you, even I Paul, once and again; but Satan hindered us. 19 For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming?

Luke 13:31-35

31 The same day there came certain of the Pharisees, saying to him, Go out, and depart hence; for Herod will kill thee. 32 And he said to them, Go ye and tell that fox, Behold, I cast out demons, and I do cures to-day and to-morrow, and the third [day] I shall be perfected. 33 Nevertheless, I must walk to-day and to-morrow, and the [day] following: for it cannot be that a prophet should perish out of Jerusalem. 34 O Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent to thee; how often would I have gathered thy children, as a hen [gathereth] her brood under [her] wings, and ye would not! 35 Behold, your house is left to you desolate. And verily I say to you, ye shall not see me, until [the time shall] come when ye shall say, Blessed [is] he that cometh in the name of the Lord.

One of the Prayers in Preparation for Holy Communion, by St. John Chrysostom:

O Lord my God, I know that I am not worthy nor sufficient that thou shouldest enter under my roof into the habitation of my soul, for it is all deserted and in ruins, and thou hast not a fitting place in me to lay thy head. But as from the heights of thy glory thou didst humble thyself, so now bear me in my humility; as thou didst deign to lie in a manger in a cave, so deign now also to come into the manger of my mute soul and corrupt body. As thou didst not refrain from entering into the house of Simon the leper, or shrink from eating there with sinners, so also vouchsafe to enter the house of my poor soul, all leprous and full of sin. Thou didst not reject the sinful woman who ventured to draw near to touch thee, so also have pity on me, a sinner, approaching to touch thee. And grant that I may partake of thine All-holy Body and Precious Blood for the sanctification, enlightenment and strengthening of my weak soul and body; for the relief from the burden of my many sins; for my preservation against all the snares of the devil; for victory over all my sinful and evil habits; for the mortification of my passions; for obedience to thy Commandments; for growth in thy divine Grace and for the inheritance of thy Kingdom. For it is not with careless heart that I approach thee, O Christ my God, but I come trusting in thine infinite goodness, and fearing lest I may be drawn afar from thee and become the prey of the wolf of souls. Wherefore I pray thee, O Master, who alone art holy, that thou wouldest sanctify my soul and body, my mind and heart and reins, and renew me entirely. Implant in my members the fear of thee, be thou my helper and guide, directing my life in the paths of peace, and make me worthy to stand at thy right hand with thy Saints; through the prayers and intercessions of thine immaculate Mother, of thy Bodiless Servitors, of the immaculate Powers, and of all the Saints who from all ages have been well-pleasing unto thee. Amen.